Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Pārājikakaṇḍa-aṭṭhakathā (paṭhamo bhāgo)

Ganthārambhakathā

Yo kappakoṭīhipi appameyyaṃ;

Kālaṃ karonto atidukkarāni;

Khedaṃ gato lokahitāya nātho;

Namo mahākāruṇikassa tassa.

Asambudhaṃ buddhanisevitaṃ yaṃ;

Bhavābhavaṃ gacchati jīvaloko;

Namo avijjādikilesajāla-

Viddhaṃsino dhammavarassa tassa.

Guṇehi yo sīlasamādhipaññā-

Vimuttiñāṇappabhutīhi yutto;

Khettaṃ janānaṃ kusalatthikānaṃ;

Tamariyasaṅghaṃ sirasā namāmi.

Iccevamaccantanamassaneyyaṃ;

Namassamāno ratanattayaṃ yaṃ;

Puññābhisandaṃ vipulaṃ alatthaṃ;

Tassānubhāvena hatantarāyo.

Yasmiṃ ṭhite sāsanamaṭṭhitassa;

Patiṭṭhitaṃ hoti susaṇṭhitassa;

Taṃ vaṇṇayissaṃ vinayaṃ amissaṃ;

Nissāya pubbācariyānubhāvaṃ.

Kāmañca pubbācariyāsabhehi;

Ñāṇambuniddhotamalāsavehi;

Visuddhavijjāpaṭisambhidehi ;

Saddhammasaṃvaṇṇanakovidehi.

Sallekhiye nosulabhūpamehi;

Mahāvihārassa dhajūpamehi;

Saṃvaṇṇitoyaṃ vinayo nayehi;

Cittehi sambuddhavaranvayehi.

Saṃvaṇṇanā sīhaḷadīpakena;

Vākyena esā pana saṅkhatattā;

Na kiñci atthaṃ abhisambhuṇāti;

Dīpantare bhikkhujanassa yasmā.

Tasmā imaṃ pāḷinayānurūpaṃ;

Saṃvaṇṇanaṃ dāni samārabhissaṃ;

Ajjhesanaṃ buddhasirivhayassa;

Therassa sammā samanussaranto.

Saṃvaṇṇanaṃ tañca samārabhanto;

Tassā mahāaṭṭhakathaṃ sarīraṃ;

Katvā mahāpaccariyaṃ tatheva;

Kurundināmādisu vissutāsu.

Vinicchayo aṭṭhakathāsu vutto;

Yo yuttamatthaṃ apariccajanto;

Tatopi antogadhatheravādaṃ;

Saṃvaṇṇanaṃ samma samārabhissaṃ.

Taṃ me nisāmentu pasannacittā;

Therā ca bhikkhū navamajjhimā ca;

Dhammappadīpassa tathāgatassa;

Sakkacca dhammaṃ patimānayantā.

Buddhena dhammo vinayo ca vutto;

Yo tassa puttehi tatheva ñāto;

So yehi tesaṃ matimaccajantā;

Yasmā pure aṭṭhakathā akaṃsu.

Tasmā hi yaṃ aṭṭhakathāsu vuttaṃ;

Taṃ vajjayitvāna pamādalekhaṃ;

Sabbampi sikkhāsu sagāravānaṃ;

Yasmā pamāṇaṃ idha paṇḍitānaṃ.

Tato ca bhāsantarameva hitvā;

Vitthāramaggañca samāsayitvā;

Vinicchayaṃ sabbamasesayitvā;

Tantikkamaṃ kiñci avokkamitvā.

Suttantikānaṃ vacanānamatthaṃ;

Suttānurūpaṃ paridīpayantī;

Yasmā ayaṃ hessati vaṇṇanāpi;

Sakkacca tasmā anusikkhitabbāti.

Bāhiranidānakathā

Tattha taṃ vaṇṇayissaṃ vinayanti vuttattā vinayo tāva vavatthapetabbo. Tenetaṃ vuccati – ‘‘vinayo nāma idha sakalaṃ vinayapiṭakaṃ adhippeta’’nti. Saṃvaṇṇanatthaṃ panassa ayaṃ mātikā –

Vuttaṃ yena yadā yasmā, dhāritaṃ yena cābhataṃ;

Yatthappatiṭṭhitacetametaṃ vatvā vidhiṃ tato.

Tenātiādipāṭhassa, atthaṃ nānappakārato;

Dassayanto karissāmi, vinayassatthavaṇṇananti.

Tattha vuttaṃ yena yadā yasmāti idaṃ tāva vacanaṃ ‘‘tena samayena buddho bhagavā verañjāyaṃ viharatī’’ti evamādivacanaṃ sandhāya vuttaṃ. Idañhi buddhassa bhagavato attapaccakkhavacanaṃ na hoti, tasmā vattabbametaṃ ‘‘idaṃ vacanaṃ kena vuttaṃ, kadā vuttaṃ, kasmā ca vutta’’nti? Āyasmatā upālittherena vuttaṃ, tañca pana paṭhamamahāsaṅgītikāle.


顶礼那位尊贵的、阿罗汉、正等正觉者！
律藏
《波罗夷分别注疏》（第一部分）
序论
即使经过千百万劫不可思议；
行持极其艰难的行为；
为众生利益而疲惫；
顶礼那位大悲尊者。
未觉悟者依佛陀修习；
生命轮回于生死之中；
顶礼那位能摧毁
无明等烦恼网的正法尊者。
以戒定慧等功德庄严；
解脱智慧等悉皆具足；
为求善者的福田；
我以头顶礼敬圣僧伽。
如此至诚应当礼敬；
礼拜三宝；
获得广大福德洪流；
以其威力消除一切障碍。
当佛教稳固树立；
正法得以安住；
我将阐释这部纯净的律；
依循诸位前辈的威德。
确实，诸位前辈导师；
以智慧之光照耀污垢；
以清净的智慧和分别；
善于赞叹正法。
非轻易可得的修行；
大寺院的旗帜；
以各种方式赞叹此律；
以诸佛陀最上的心念。
以锡兰岛（斯里兰卡）语所作；
然而这段文字已被编撰；
无法完全阐明意义；
因为在不同地方有比丘。
因此，我将依照巴利律藏；
开始撰写注疏；
忆念佛陀荣耀的尊者；
并予以适当的尊重。
开始撰写注疏时；
制作这部大注疏；
如同在库伦德等著名注疏中所作。
在注疏中已阐明的决断；
不遗漏任何正确意义；
我将进入前辈的传统；
开始撰写注疏。
请诸位具有清净心的尊者；
无论是长老、比丘还是新进者；
以对如来法灯的敬意；
谨慎地接受这部法。
佛陀宣说法与律；
他的弟子们也如此了知；
超越他们的智慧；
因为先前的注疏已经存在。
因此，在注疏中已说明的；
舍弃轻率的记载；
在一切学处中保持敬重；
因为这是智者的准则。
从此，舍弃其他语言；
简要概括广泛内容；
阐明一切决断；
不偏离原则。
为解释经典文句的意义；
依经典如理阐明；
因此这部注疏将会存在；
应当谨慎学习。
外部序言
在此，我将阐释律藏。首先要确定"律"的定义。因此说道："此处'律'意指整个律藏"。为了注疏，这是序言：
谁何时因何而说；
谁持持何物并带来；
安置于何处并如法；
我将以各种方式
阐明律藏的意义。
其中"谁何时因何而说"这句话，是指"尔时，世尊在毗兰若（Verañjā）住世"等语句。这实际上并非佛陀亲口所说，因此应当追问："这段话由谁说？何时说？为何说？"这是由优波离尊者在第一次结集时所说。


Paṭhamamahāsaṅgītikathā

Paṭhamamahāsaṅgīti nāma cesā kiñcāpi pañcasatikasaṅgītikkhandhake vuttā, nidānakosallatthaṃ pana idhāpi iminā nayena veditabbā. Dhammacakkappavattanañhi ādiṃ katvā yāva subhaddaparibbājakavinayanā katabuddhakicce kusinārāyaṃ upavattane mallānaṃ sālavane yamakasālānamantare visākhapuṇṇamadivase paccūsasamaye anupādisesāya nibbānadhātuyā parinibbute bhagavati lokanāthe, bhagavato parinibbāne sannipatitānaṃ sattannaṃ bhikkhusatasahassānaṃ saṅghatthero āyasmā mahākassapo sattāhaparinibbute bhagavati, subhaddena vuḍḍhapabbajitena ‘‘alaṃ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena; upaddutā ca homa – ‘idaṃ vo kappati, idaṃ vo na kappatī’ti! Idāni pana mayaṃ yaṃ icchissāma taṃ karissāma, yaṃ na icchissāma na taṃ karissāmā’’ti (cūḷava. 437; dī. ni. 2.232) vuttavacanamanussaranto ‘‘ṭhānaṃ kho panetaṃ vijjati yaṃ pāpabhikkhū atītasatthukaṃ pāvacananti maññamānā pakkhaṃ labhitvā nacirasseva saddhammaṃ antaradhāpeyyuṃ, yāva ca dhammavinayo tiṭṭhati tāva anatītasatthukameva pāvacanaṃ hoti. Vuttañhetaṃ bhagavatā –

‘Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto , so vo mamaccayena satthā’ti (dī. ni. 2.216).

‘‘Yaṃnūnāhaṃ dhammañca vinayañca saṅgāyeyyaṃ, yathayidaṃ sāsanaṃ addhaniyaṃ assa ciraṭṭhitikaṃ.

Yaṃ cāhaṃ bhagavatā –

‘Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānī’ti vatvā cīvare sādhāraṇaparibhogena ceva,

‘Ahaṃ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharāmi; kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharatī’ti –

Evamādinā nayena navānupubbavihārachaḷabhiññāppabhede uttarimanussadhamme attanā samasamaṭṭhapanena ca anuggahito, tassa kimaññaṃ āṇaṇyaṃ bhavissati; nanu maṃ bhagavā rājā viya sakakavacaissariyānuppadānena attano kulavaṃsappatiṭṭhāpakaṃ puttaṃ ‘saddhammavaṃsappatiṭṭhāpako me ayaṃ bhavissatī’ti mantvā iminā asādhāraṇena anuggahena anuggahesī’’ti cintayanto dhammavinayasaṅgāyanatthaṃ bhikkhūnaṃ ussāhaṃ janesi. Yathāha –

‘‘Atha kho āyasmā mahākassapo bhikkhū āmantesi – ‘ekamidāhaṃ, āvuso, samayaṃ pāvāya kusināraṃ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehī’’ti (dī. ni. 

第一次大结集的故事
虽然这第一次大结集在《五百结集篇》中已经提到,为了理解序言,在这里也应该以这种方式理解。从初转法轮开始,直到调伏须跋陀罗游方者,佛陀完成了他的任务,在拘尸那罗(Kusinārā)城附近的娑罗双树间,在毗舍佉月满之日黎明时分,世尊以无余依涅槃界般涅槃。在世尊般涅槃后,七十万比丘集会,其中僧团上座大迦叶尊者在世尊般涅槃七日后,忆及老年出家的须跋陀所说的话:"朋友们,够了,不要悲伤,不要哀叹,我们已经摆脱了那位大沙门。他总是烦扰我们,说'这个你们可以做,这个你们不可以做'。现在我们想做什么就做什么,不想做什么就不做。"（《小品》437;《长部》2.232）
他思考到:"有这样一种可能,恶比丘们认为佛陀已逝去,教法也已过时,他们获得支持后不久就会使正法消失。只要法与律存在,教法就不会过时。因为世尊曾说过:
'阿难啊,我所教导和规定的法与律,在我去世后将成为你们的导师。'（《长部》2.216）
我应该结集法与律,使这教法持久稳固。
而且,世尊对我说:
'迦叶啊,你会穿我的粗布僧衣吗?'并与我共用僧衣,
又说:'诸比丘,我想要时,能够远离欲乐...进入初禅而住;迦叶也是,想要时能够远离欲乐...进入初禅而住。'
以这种方式,在九次第定、六神通等超人法中,世尊将我置于与他平等的地位。对于这样的恩惠,我还有什么可报答的呢?难道世尊不是像国王将自己的铠甲和权力传给儿子一样,认为'这个人将成为我正法传承的建立者',而给予我这种特殊的恩惠吗?"
他这样思考着,激发了比丘们结集法与律的热情。正如他所说:
"那时,大迦叶尊者对比丘们说:'朋友们,有一次我从波婆城(Pāvā)前往拘尸那罗(Kusinārā),与大比丘僧团同行,约有五百比丘。'"（《长部》

2.231) sabbaṃ subhaddakaṇḍaṃ vitthārato veditabbaṃ.

Tato paraṃ āha –

‘‘Handa mayaṃ, āvuso, dhammañca vinayañca saṅgāyeyyāma. Pure adhammo dippati, dhammo paṭibāhiyyati; avinayo dippati, vinayo paṭibāhiyyati. Pure adhammavādino balavanto honti, dhammavādino dubbalā honti; avinayavādino balavanto honti, vinayavādino dubbalā hontī’’ti (cūḷava. 437).

Bhikkhū āhaṃsu – ‘‘tena hi, bhante, thero bhikkhū uccinatū’’ti. Thero sakalanavaṅgasatthusāsanapariyattidhare puthujjana-sotāpanna-sakadāgāmi-anāgāmi-sukkhavipassakakhīṇāsavabhikkhū anekasate anekasahasse ca vajjetvā tipiṭakasabbapariyattippabhedadhare paṭisambhidāppatte mahānubhāve yebhuyyena bhagavatā etadaggaṃ āropite tevijjādibhede khīṇāsavabhikkhūyeva ekūnapañcasate pariggahesi. Ye sandhāya idaṃ vuttaṃ – ‘‘atha kho āyasmā mahākassapo ekenūnāpañcaarahantasatāni uccinī’’ti (cūḷava. 437).

Kissa pana thero ekenūnamakāsīti? Āyasmato ānandattherassa okāsakaraṇatthaṃ. Tena hāyasmatā sahāpi vināpi na sakkā dhammasaṅgīti kātuṃ, so hāyasmā sekkho sakaraṇīyo, tasmā sahāpi na sakkā; yasmā panassa kiñci dasabaladesitaṃ suttageyyādikaṃ bhagavato asammukhā paṭiggahitaṃ nāma natthi, tasmā vināpi na sakkā. Yadi evaṃ sekkhopi samāno dhammasaṅgītiyā bahukārattā therena uccinitabbo assa. Atha kasmā na uccinitoti ? Parūpavādavivajjanato. Thero hi āyasmante ānande ativiya vissattho ahosi, tathā hi naṃ sirasmiṃ palitesu jātesupi ‘‘na vāyaṃ kumārako mattamaññāsī’’ti (saṃ. ni. 

2.231) 所有的须跋陀章节应详细理解。
接着他说：
“那么，我们应该结集法与律。以前邪法盛行，正法被压制；无律盛行，律法被压制。以前邪法的倡导者势力强大，而正法的倡导者势力薄弱；无律的倡导者势力强大，而有律的倡导者势力薄弱。”（《小品》437）
比丘们说：“因此，尊者，请让长老们发言。”长老拥有所有新教义的传承，持有普通人、入流、还流、无流、已灭尽的比丘，以及众多的比丘和成千上万的比丘，持有三藏的各类教义并获得了明了的智慧，因而被世尊特别推崇的，只有五百位已灭尽的比丘被列入其中。关于这一点的说法是：“那时，大迦叶尊者以一百九十九位阿罗汉的身份发言。”（《小品》437）
那么长老为何只提到一位呢？是为了让阿难尊者有机会发言。因此，若没有阿难，法的结集将无法进行，而阿难尊者是能够发言的，所以即使没有他也不能进行；因为对于他所持有的十种力量与教法的经典，以及世尊所教导的任何经文，都是没有遗漏的，因此没有他也无法进行。如果是这样，即使阿难尊者是有修行的，因法的结集的复杂性，长老也应被提名。那么，为什么不提名呢？是为了避免对他人的指责。长老对阿难尊者非常宽容，因此即使在他头上生起了头发，也不会说“这孩子并不聪明”。（《相应部》）

2.154) kumārakavādena ovadati. Sakyakulappasuto cāyaṃ āyasmā tathāgatassa bhātā cūḷapituputto. Tatra hi bhikkhū chandāgamanaṃ viya maññamānā ‘‘bahū asekkhapaṭisambhidāppatte bhikkhū ṭhapetvā ānandaṃ sekkhapaṭisambhidāppattaṃ thero uccinī’’ti upavadeyyuṃ, taṃ parūpavādaṃ parivajjento ‘‘ānandaṃ vinā saṅgīti na sakkā kātuṃ, bhikkhūnaṃyeva anumatiyā gahessāmī’’ti na uccini.

Atha sayameva bhikkhū ānandassatthāya theraṃ yāciṃsu. Yathāha –

‘‘Bhikkhū āyasmantaṃ mahākassapaṃ etadavocuṃ – ‘ayaṃ, bhante, āyasmā ānando kiñcāpi sekkho abhabbo chandā dosā mohā bhayā agatiṃ gantuṃ, bahu cānena bhagavato santike dhammo ca vinayo ca pariyatto; tena hi, bhante, thero āyasmantampi ānandaṃ uccinatū’ti. Atha kho āyasmā mahākassapo āyasmantampi ānandaṃ uccinī’’ti (cūḷava. 437).

Evaṃ bhikkhūnaṃ anumatiyā uccinitena tenāyasmatā saddhiṃ pañca therasatāni ahesuṃ.

Atha kho therānaṃ bhikkhūnaṃ etadahosi – ‘‘kattha nu kho mayaṃ dhammañca vinayañca saṅgāyeyyāmā’’ti. Atha kho therānaṃ bhikkhūnaṃ etadahosi – ‘‘rājagahaṃ kho mahāgocaraṃ pahūtasenāsanaṃ, yaṃnūna mayaṃ rājagahe vassaṃ vasantā dhammañca vinayañca saṅgāyeyyāma, na aññe bhikkhū rājagahe vassaṃ upagaccheyyu’’nti. Kasmā pana nesaṃ etadahosi? Idaṃ amhākaṃ thāvarakammaṃ, koci visabhāgapuggalo saṅghamajjhaṃ pavisitvā ukkoṭeyyāti. Athāyasmā mahākassapo ñattidutiyena kammena sāvesi, taṃ saṅgītikkhandhake vuttanayeneva ñātabbaṃ.

Atha tathāgatassa parinibbānato sattasu sādhukīḷanadivasesu sattasu ca dhātupūjādivasesu vītivattesu ‘‘aḍḍhamāso atikkanto, idāni gimhānaṃ diyaḍḍho māso seso, upakaṭṭhā vassūpanāyikā’’ti mantvā mahākassapatthero ‘‘rājagahaṃ, āvuso, gacchāmā’’ti upaḍḍhaṃ bhikkhusaṅghaṃ gahetvā ekaṃ maggaṃ gato. Anuruddhattheropi upaḍḍhaṃ gahetvā ekaṃ maggaṃ gato. Ānandatthero pana bhagavato pattacīvaraṃ gahetvā bhikkhusaṅghaparivuto sāvatthiṃ gantvā rājagahaṃ gantukāmo yena sāvatthi tena cārikaṃ pakkāmi. Ānandattherena gatagataṭṭhāne mahāparidevo ahosi – ‘‘bhante ānanda, kuhiṃ satthāraṃ ṭhapetvā āgatosī’’ti . Anupubbena pana sāvatthiṃ anuppatte there bhagavato parinibbānadivase viya mahāparidevo ahosi.

Tatra sudaṃ āyasmā ānando aniccatādipaṭisaṃyuttāya dhammiyā kathāya taṃ mahājanaṃ saññāpetvā jetavanaṃ pavisitvā dasabalena vasitagandhakuṭiyā dvāraṃ vivaritvā mañcapīṭhaṃ nīharitvā papphoṭetvā gandhakuṭiṃ sammajjitvā milātamālākacavaraṃ chaḍḍetvā mañcapīṭhaṃ atiharitvā puna yathāṭhāne ṭhapetvā bhagavato ṭhitakāle karaṇīyaṃ vattaṃ sabbamakāsi. Atha thero bhagavato parinibbānato pabhuti ṭhānanisajjabahulattā ussannadhātukaṃ kāyaṃ samassāsetuṃ dutiyadivase khīravirecanaṃ pivitvā vihāreyeva nisīdi. Yaṃ sandhāya subhena māṇavena pahitaṃ māṇavakaṃ etadavoca –

‘‘Akālo kho, māṇavaka, atthi me ajja bhesajjamattā pītā, appeva nāma svepi upasaṅkameyyāmā’’ti (dī. ni. 

2.154) 以童子之称呼教导他。这位尊者生于释迦族,是如来的弟弟,小叔父的儿子。在那里,比丘们认为这是偏袒,会说:"长老舍弃了许多已得无学解脱智的比丘,而选择了仍在学习阶段的阿难。"为了避免这种指责,他认为:"没有阿难就无法进行结集,我将征求比丘们的同意后再接纳他。"因此他没有选择阿难。
然后比丘们自己请求长老接纳阿难。正如他所说:
"比丘们对大迦叶尊者说:'尊者,这位阿难尊者虽然还在学习阶段,但不可能因贪、瞋、痴、恐惧而走向邪路,他从世尊那里学习了许多法和律。因此,尊者,请长老也选择阿难尊者。'于是大迦叶尊者也选择了阿难尊者。"(《小品》437)
这样,在比丘们的同意下,选择了阿难尊者,凑齐了五百位长老。
然后长老比丘们想:"我们应该在哪里结集法和律呢?"长老比丘们又想:"王舍城(Rājagaha)是个大城市,有很多住处,我们应该在王舍城度过雨季,在那里结集法和律,其他比丘不应该在王舍城度过雨季。"为什么他们会这样想呢?这是我们的固定任务,以免有不相宜的人进入僧团中间引起争议。于是大迦叶尊者以第二次宣布的方式作出决定,这应该按照《结集篇》中所说的方式理解。
然后,在如来般涅槃后七天庆祝和七天供养舍利后,"半个月已过去,现在夏季只剩一个半月,雨季即将来临",大迦叶长老这样想着,说:"朋友们,我们去王舍城吧",带着一半的比丘僧团走了一条路。阿努楼陀长老也带着另一半走了另一条路。而阿难长老则带着世尊的衣钵,在比丘僧团的陪同下前往舍卫城(Sāvatthī),打算去王舍城,从舍卫城开始游行。阿难长老所到之处都引起极大的悲伤:"阿难尊者,你把老师留在哪里就来了?"当他最后到达舍卫城时,人们的悲伤就像世尊般涅槃的那天一样。
在那里,阿难尊者用关于无常等法义的开示使大众平静下来,然后进入祇园精舍,打开世尊曾住过的香室的门,拿出床椅拍打,打扫香室,扔掉枯萎的花和垃圾,把床椅重新放回原处,做了世尊在世时应做的一切工作。然后,长老因为自世尊般涅槃以来一直站立和坐着,身体疲惫,为了使身体恢复,第二天喝了牛奶泻药,坐在精舍里。关于这一点,他对须婆童子派来的年轻人说:
"年轻人,现在不是时候,我今天服用了药,也许明天我们可以去拜访。"(《长部》

1.447).

Dutiyadivase cetakattherena pacchāsamaṇena gantvā subhena māṇavena puṭṭho dīghanikāye subhasuttaṃnāma dasamaṃ suttamabhāsi.

Atha thero jetavanavihāre khaṇḍaphullappaṭisaṅkharaṇaṃ kārāpetvā upakaṭṭhāya vassūpanāyikāya rājagahaṃ gato. Tathā mahākassapatthero anuruddhatthero ca sabbaṃ bhikkhusaṅghaṃ gahetvā rājagahameva gato.

Tena kho pana samayena rājagahe aṭṭhārasa mahāvihārā honti. Te sabbepi chaḍḍitapatitauklāpā ahesuṃ. Bhagavato hi parinibbāne sabbe bhikkhū attano attano pattacīvaraṃ gahetvā vihāre ca pariveṇe ca chaḍḍetvā agamaṃsu. Tattha therā bhagavato vacanapūjanatthaṃ titthiyavādaparimocanatthañca ‘‘paṭhamaṃ māsaṃ khaṇḍaphullappaṭisaṅkharaṇaṃ karomā’’ti cintesuṃ. Titthiyā hi evaṃ vadeyyuṃ – ‘‘samaṇassa gotamassa sāvakā satthari ṭhiteyeva vihāre paṭijaggiṃsu, parinibbute chaḍḍesu’’nti. Tesaṃ vādaparimocanatthañca cintesunti vuttaṃ hoti. Vuttampi hetaṃ –

‘‘Atha kho therānaṃ bhikkhūnaṃ etadahosi – ‘bhagavatā kho, āvuso, khaṇḍaphullappaṭisaṅkharaṇaṃ vaṇṇitaṃ. Handa mayaṃ, āvuso, paṭhamaṃ māsaṃ khaṇḍaphullappaṭisaṅkharaṇaṃ karoma, majjhimaṃ māsaṃ sannipatitvā dhammañca vinayañca saṅgāyissāmā’’ti (cūḷava. 438).

Te dutiyadivase gantvā rājadvāre aṭṭhaṃsu. Ajātasattu rājā āgantvā vanditvā ‘‘kiṃ, bhante, āgatatthā’’ti attanā kattabbakiccaṃ paṭipucchi. Therā aṭṭhārasa mahāvihārapaṭisaṅkharaṇatthāya hatthakammaṃ paṭivedesuṃ. ‘‘Sādhu, bhante’’ti rājā hatthakammakārake manusse adāsi. Therā paṭhamaṃ māsaṃ sabbavihāre paṭisaṅkharāpetvā rañño ārocesuṃ – ‘‘niṭṭhitaṃ, mahārāja, vihārapaṭisaṅkharaṇaṃ. Idāni dhammavinayasaṅgahaṃ karomā’’ti. ‘‘Sādhu, bhante, vissatthā karotha. Mayhaṃ āṇācakkaṃ, tumhākaṃ dhammacakkaṃ hotu. Āṇāpetha, bhante, kiṃ karomī’’ti? ‘‘Saṅgahaṃ karontānaṃ bhikkhūnaṃ sannisajjaṭṭhānaṃ, mahārājā’’ti. ‘‘Kattha karomi, bhante’’ti? ‘‘Vebhārapabbatapasse sattapaṇṇiguhādvāre kātuṃ yuttaṃ, mahārājā’’ti. ‘‘Sādhu, bhante’’ti kho rājā ajātasattu vissakammunā nimmitasadisaṃ suvibhattabhittitthambhasopānaṃ nānāvidhamālākammalataākammavicittaṃ abhibhavantamiva rājabhavanavibhūtiṃ avahasantamiva devavimānasiriṃ siriyā niketamiva ekanipātatitthamiva ca devamanussanayanavihaṅgānaṃ lokarāmaṇeyyakamiva sampiṇḍitaṃ daṭṭhabbasāramaṇḍaṃ maṇḍapaṃ kārāpetvā vividhakusumadāma-olambaka-viniggalantacāruvitānaṃ ratanavicittamaṇikoṭṭimatalamiva ca naṃ nānāpupphūpahāravicittasupariniṭṭhitabhūmikammaṃ brahmavimānasadisaṃ alaṅkaritvā tasmiṃ mahāmaṇḍape pañcasatānaṃ bhikkhūnaṃ anagghāni pañca kappiyapaccattharaṇasatāni paññāpetvā dakkhiṇabhāgaṃ nissāya uttarābhimukhaṃ therāsanaṃ maṇḍapamajjhe puratthābhimukhaṃ buddhassa bhagavato āsanārahaṃ dhammāsanaṃ paññāpetvā dantakhacitaṃ bījaniñcettha ṭhapetvā bhikkhusaṅghassa ārocāpesi – ‘‘niṭṭhitaṃ, bhante, mama kicca’’nti.


1.447)。
第二天,他带着侍者车匿长老前去,回答须婆童子的问题,宣说了《长部》中名为《须婆经》的第十部经。
然后,长老安排修缮祇园精舍的破损之处,在雨季即将来临时前往王舍城。同样,大迦叶长老和阿努楼陀长老也带领所有比丘僧团前往王舍城。
当时,王舍城有十八座大寺院。它们全都被遗弃和破败。因为在世尊般涅槃时,所有比丘都带着自己的钵和衣离开,抛弃了寺院和住处。在那里,长老们为了尊重世尊的教导,也为了避免外道的批评,想:"我们应该用第一个月来修缮破损之处。"因为外道可能会这样说:"乔达摩沙门的弟子们在老师在世时照顾寺院,但在他般涅槃后就抛弃了。"为了避免这种批评,他们这样想。正如所说:
"然后,长老比丘们想:'朋友们,世尊赞扬修缮破损之处。那么,朋友们,让我们用第一个月来修缮破损之处,中间的一个月聚集起来结集法和律。'"(《小品》438)
第二天,他们来到王宫门前。阿阇世王来迎接礼拜,询问:"尊者们,你们为何而来?"询问他们需要做什么。长老们告知需要人力来修缮十八座大寺院。国王说:"很好,尊者们",派遣工人去帮忙。长老们用第一个月修缮了所有寺院,然后告诉国王:"大王,寺院修缮已完成。现在我们要结集法和律。""很好,尊者们,请放心进行。我掌管世俗权力,你们掌管法轮。请告诉我还需要做什么?""大王,需要为结集的比丘们准备一个集会场所。""尊者们,应该在哪里准备?""大王,应该在毗婆罗山(Vebhāra)山麓七叶窟(Sattapaṇṇiguhā)门前准备。""很好,尊者们。"阿阇世王便在那里建造了一个大厅,就像毗首羯磨天所造的一样,有精心分隔的墙壁、柱子和楼梯,装饰着各种花环、藤蔓图案,超越了王宫的辉煌,媲美天宫的光彩,仿佛是美的化身,是天神和人类眼中的一处胜景,汇集了世间一切值得观赏的精华。他用各种花环装饰,悬挂美丽的帷幕,地面铺设珍贵的宝石和珠宝,用各种鲜花装饰,完美地完成了地面工程,如同梵天的宫殿。在这个大厅里,为五百位比丘准备了五百个无价的坐垫,在南面靠近处安置了一个面北的长老座位,在大厅中央面东安置了一个适合世尊的法座,并在那里放置了一把镶嵌象牙的扇子,然后通知比丘僧团:"尊者们,我的任务已经完成了。"


Tasmiṃ kho pana samaye ekacce bhikkhū āyasmantaṃ ānandaṃ sandhāya evamāhaṃsu – ‘‘imasmiṃ bhikkhusaṅghe eko bhikkhu vissagandhaṃ vāyanto vicaratī’’ti. Thero taṃ sutvā ‘‘imasmiṃ bhikkhusaṅghe añño vissagandhaṃ vāyanto vicaraṇakabhikkhu nāma natthi, addhā ete maṃ sandhāya vadantī’’ti saṃvegaṃ āpajji. Ekacce bhikkhū āyasmantaṃ ānandaṃ āhaṃsu – ‘‘sve, āvuso, sannipāto tvañca sekkho sakaraṇīyo, tena te na yuttaṃ sannipātaṃ gantuṃ, appamatto hohī’’ti.

Atha kho āyasmā ānando – ‘‘sve sannipāto, na kho pana metaṃ patirūpaṃ yvāhaṃ sekkho samāno sannipātaṃ gaccheyya’’nti bahudeva rattiṃ kāyagatāyasatiyā vītināmetvā rattiyā paccūsasamayaṃ caṅkamā orohitvā vihāraṃ pavisitvā ‘‘nipajjissāmī’’ti kāyaṃ āvajjesi. Dve pādā bhūmito muttā, appattañca sīsaṃ bimbohanaṃ, etasmiṃ antare anupādāya āsavehi cittaṃ vimucci. Ayañhi āyasmā caṅkamena bahi vītināmetvā visesaṃ nibbattetuṃ asakkonto cintesi – ‘‘nanu maṃ bhagavā etadavoca – ‘katapuññosi tvaṃ, ānanda, padhānamanuyuñja; khippaṃ hohisi anāsavo’ti (dī. ni. 2.207). Buddhānañca kathādoso nāma natthi. Mama accāraddhaṃ vīriyaṃ tena me cittaṃ uddhaccāya saṃvattati. Handāhaṃ vīriyasamathaṃ yojemī’’ti caṅkamā orohitvā pādadhovanaṭṭhāne ṭhatvā pāde dhovitvā vihāraṃ pavisitvā mañcake nisīditvā ‘‘thokaṃ vissamissāmī’’ti kāyaṃ mañcake upanāmesi. Dve pādā bhūmito muttā, sīsañca bimbohanaṃ asampattaṃ. Etasmiṃ antare anupādāya āsavehi cittaṃ vimuttaṃ, catuiriyāpathavirahitaṃ therassa arahattaṃ ahosi. Tena imasmiṃ sāsane anipanno anisinno aṭṭhito acaṅkamanto ‘‘ko bhikkhu arahattaṃ patto’’ti vutte ‘‘ānandatthero’’ti vattuṃ vaṭṭati.

Atha kho therā bhikkhū dutiyadivase katabhattakiccā pattacīvaraṃ paṭisāmetvā dhammasabhāyaṃ sannipatitā. Ānandatthero pana attano arahattappattiṃ ñāpetukāmo bhikkhūhi saddhiṃ na gato. Bhikkhū yathāvuḍḍhaṃ attano attano pattāsane nisīdantā ānandattherassa āsanaṃ ṭhapetvā nisinnā. Tattha kehici ‘‘etamāsanaṃ kassā’’ti vutte ‘‘ānandattherassā’’ti. ‘‘Ānando pana kuhiṃ gato’’ti? Tasmiṃ samaye thero cintesi – ‘‘idāni mayhaṃ gamanakālo’’ti. Tato attano ānubhāvaṃ dassento pathaviyaṃ nimujjitvā attano āsaneyeva attānaṃ dassesi. Ākāsenāgantvā nisīdītipi eke.

Evaṃ nisinne tasmiṃ āyasmante mahākassapatthero bhikkhū āmantesi – ‘‘āvuso, kiṃ paṭhamaṃ saṅgāyāma, dhammaṃ vā vinayaṃ vā’’ti? Bhikkhū āhaṃsu – ‘‘bhante mahākassapa, vinayo nāma buddhasāsanassa āyu, vinaye ṭhite sāsanaṃ ṭhitaṃ hoti; tasmā paṭhamaṃ vinayaṃ saṅgāyāmā’’ti,. ‘‘Kaṃ dhuraṃ katvā’’ti? ‘‘Āyasmantaṃ upāli’’nti. ‘‘Kiṃ ānando nappahotī’’ti? ‘‘No nappahoti; api ca kho pana sammāsambuddho dharamānoyeva vinayapariyattiṃ nissāya āyasmantaṃ upāliṃ etadagge ṭhapesi – ‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī’ti (a. ni. 

当时,一些比丘谈论阿难尊者说:"在这个比丘僧团中,有一位比丘身上散发着臭味。"长老听到后想:"在这个僧团中没有其他比丘身上散发臭味,他们一定是在说我。"于是感到忧虑。一些比丘对阿难尊者说:"朋友,明天就是集会了,你还是有学处要学的,因此你不适合参加集会,请保持警惕。"
于是阿难尊者想:"明天就是集会了,我还是有学处要学的人,去参加集会是不合适的。"他用大部分夜晚修习身念住,在凌晨时分从经行处下来,进入住处,想:"我要躺下休息",于是准备躺下。两只脚已经离开地面,头还没有碰到枕头,就在这个时刻,他的心无取着地从诸漏中解脱。这位尊者在外面经行无法证得殊胜的成就,于是想:"世尊不是对我说过'阿难,你已经积累了功德,努力精进吧,你很快就会断尽诸漏'吗?佛陀的话是不会有错的。我的精进太过猛烈,导致我的心散乱。那么我应该平衡精进和止息。"他从经行处下来,站在洗脚的地方洗脚,然后进入住处,坐在床上,想:"我要稍微休息一下",于是把身体靠向床。两只脚已经离开地面,头还没有碰到枕头,就在这个时刻,他的心无取着地从诸漏中解脱,长老证得了阿罗汉果,这是不依靠四种姿势而成就的。因此在这个教法中,当问到"哪位比丘是不依卧、坐、立、行而证得阿罗汉果的?"可以回答说"阿难长老"。
第二天,长老比丘们用完餐,收拾好衣钵,聚集在说法堂。阿难长老想要宣告自己证得阿罗汉果,所以没有和其他比丘一起去。比丘们按照资历坐在各自的座位上,给阿难长老留了一个座位。有人问:"这个座位是谁的?"回答说:"是阿难长老的。""阿难去哪里了?"这时,长老想:"现在是我该去的时候了。"于是他展示神通,钻入地下,出现在自己的座位上。有些人说他是从空中飞来坐下的。
当阿难尊者这样坐下后,大迦叶长老对比丘们说:"朋友们,我们先结集什么,法还是律?"比丘们说:"大迦叶尊者,律是佛陀教法的生命,只要律存在,教法就存在。因此我们先结集律。""以谁为主导呢?""以优波离尊者为主导。""阿难不行吗?""不是不行;但是正等正觉者在世时就依律学而将优波离尊者列为第一,说:'诸比丘,在我的声闻弟子中,持律第一的就是优波离。'"(《增支部》

1.219, 228). Tasmā upālittheraṃ pucchitvā vinayaṃ saṅgāyāmā’’ti. Tato thero vinayaṃ pucchanatthāya attanāva attānaṃ sammanni. Upālittheropi vissajjanatthāya sammanni. Tatrāyaṃ pāḷi –

‘‘Atha kho āyasmā mahākassapo saṅghaṃ ñāpesi –

‘‘Suṇātu me, āvuso, saṅgho. Yadi saṅghassa pattakallaṃ, ahaṃ upāliṃ vinayaṃ puccheyya’nti.

‘‘Āyasmāpi upāli saṅghaṃ ñāpesi –

‘‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṃ, ahaṃ āyasmatā mahākassapena vinayaṃ puṭṭho vissajjeyya’’nti.

Evaṃ attanāva attānaṃ sammannitvā āyasmā upāli uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā there bhikkhū vanditvā dhammāsane nisīdi, dantakhacitaṃ bījaniṃ gahetvā. Tato āyasmā mahākassapo therāsane nisīditvā āyasmantaṃ upāliṃ vinayaṃ pucchi – ‘‘paṭhamaṃ, āvuso upāli, pārājikaṃ kattha paññatta’’nti ? ‘‘Vesāliyaṃ, bhante’’ti. ‘‘Kaṃ ārabbhā’’ti? ‘‘Sudinnaṃ kalandaputtaṃ ārabbhā’’ti. ‘‘Kismiṃ vatthusmi’’nti? ‘‘Methunadhamme’’ti.

Atha kho āyasmā mahākassapo āyasmantaṃ upāliṃ paṭhamassa pārājikassa vatthumpi pucchi, nidānampi pucchi, puggalampi pucchi, paññattimpi pucchi, anupaññattimpi pucchi, āpattimpi pucchi, anāpattimpi pucchi; yathā ca paṭhamassa tathā dutiyassa tathā tatiyassa tathā catutthassa pārājikassa vatthumpi pucchi…pe… anāpattimpi pucchi. Puṭṭho puṭṭho upālitthero vissajjesi. Tato imāni cattāri pārājikāni ‘‘pārājikakaṇḍaṃ nāma ida’’nti saṅgahaṃ āropetvā ṭhapesuṃ. Terasa saṅghādisesāni ‘‘terasaka’’nti ṭhapesuṃ. Dve sikkhāpadāni ‘‘aniyatānī’’ti ṭhapesuṃ. Tiṃsa sikkhāpadāni ‘‘nissaggiyapācittiyānī’’ti ṭhapesuṃ. Dvenavuti sikkhāpadāni ‘‘pācittiyānī’’ti ṭhapesuṃ. Cattāri sikkhāpadāni ‘‘pāṭidesanīyānī’’ti ṭhapesuṃ. Pañcasattati sikkhāpadāni ‘‘sekhiyānī’’ti ṭhapesuṃ. Satta dhamme ‘‘adhikaraṇasamathā’’ti ṭhapesuṃ.

Evaṃ mahāvibhaṅgaṃ saṅgahaṃ āropetvā bhikkhunīvibhaṅge aṭṭha sikkhāpadāni ‘‘pārājikakaṇḍaṃ nāma ida’’nti ṭhapesuṃ. Sattarasa sikkhāpadāni ‘‘sattarasaka’’nti ṭhapesuṃ. Tiṃsa sikkhāpadāni ‘‘nissaggiyapācittiyānī’’ti ṭhapesuṃ. Chasaṭṭhisatasikkhāpadāni ‘‘pācittiyānī’’ti ṭhapesuṃ. Aṭṭha sikkhāpadāni ‘‘pāṭidesanīyānī’’ti ṭhapesuṃ. Pañcasattati sikkhāpadāni ‘‘sekhiyānī’’ti ṭhapesuṃ. Satta dhamme ‘‘adhikaraṇasamathā’’ti ṭhapesuṃ. Evaṃ bhikkhunīvibhaṅgaṃ saṅgahaṃ āropetvā eteneva upāyena khandhakaparivārepi āropesuṃ. Evametaṃ saubhatovibhaṅgakhandhakaparivāraṃ vinayapiṭakaṃ saṅgahamārūḷhaṃ sabbaṃ mahākassapatthero pucchi, upālitthero vissajjesi. Pucchāvissajjanapariyosāne pañca arahantasatāni saṅgahaṃ āropitanayeneva gaṇasajjhāyamakaṃsu. Vinayasaṅgahāvasāne upālitthero dantakhacitaṃ bījaniṃ nikkhipitvā dhammāsanā orohitvā vuḍḍhe bhikkhū vanditvā attano pattāsane nisīdi.

Vinayaṃ saṅgāyitvā dhammaṃ saṅgāyitukāmo āyasmā mahākassapo bhikkhū pucchi – ‘‘dhammaṃ saṅgāyantehi kaṃ puggalaṃ dhuraṃ katvā dhammo saṅgāyitabbo’’ti? Bhikkhū ‘‘ānandattheraṃ dhuraṃ katvā’’ti āhaṃsu.

Atha kho āyasmā mahākassapo saṅghaṃ ñāpesi –

‘‘Suṇātu me, āvuso, saṅgho. Yadi saṅghassa pattakallaṃ, ahaṃ ānandaṃ dhammaṃ puccheyya’’nti.


1.219, 228)。因此,我们向优波离长老提问来结集律。"于是长老自己提名自己来提问律。优波离长老也同意回答。这是相关经文:
"然后大迦叶尊者告知僧团:
'请听我说,朋友们,僧团。如果僧团认为适当,我将向优波离提问律。'
优波离尊者也告知僧团:
'请听我说,尊者们,僧团。如果僧团认为适当,我将回答大迦叶尊者关于律的提问。'"
这样自己提名自己后,优波离尊者从座位上起身,整理好衣服,向长老比丘们礼拜,然后坐在法座上,拿起象牙扇。然后大迦叶尊者坐在长老座位上,向优波离尊者提问律:"优波离朋友,第一条波罗夷戒是在哪里制定的?""尊者,是在毗舍离(Vesālī)。""针对谁?""针对善生(Sudinna)迦兰陀子。""关于什么事?""关于淫欲法。"
然后大迦叶尊者向优波离尊者询问第一条波罗夷戒的缘起、因缘、相关人物、制定、补充规定、构成犯戒和不构成犯戒的情况;同样询问了第二、第三、第四条波罗夷戒的所有这些方面。每次被问到,优波离长老都一一回答。然后他们将这四条波罗夷戒归类为"波罗夷品"。他们将十三条僧残戒归类为"十三法"。将两条不定戒归类为"不定法"。将三十条尼萨耆波逸提戒归类为"尼萨耆波逸提法"。将九十二条波逸提戒归类为"波逸提法"。将四条悔过法归类为"悔过法"。将七十五条众学法归类为"众学法"。将七法归类为"灭诤法"。
这样结集了比丘戒本后,在比丘尼戒本中,他们将八条戒归类为"波罗夷品"。将十七条戒归类为"十七法"。将三十条戒归类为"尼萨耆波逸提法"。将一百六十六条戒归类为"波逸提法"。将八条戒归类为"悔过法"。将七十五条戒归类为"众学法"。将七法归类为"灭诤法"。这样结集了比丘尼戒本后,他们用同样的方法结集了犍度和附随。这样,这个包括两部分戒本、犍度和附随的律藏被结集起来,全部由大迦叶长老提问,优波离长老回答。在问答结束时,五百位阿罗汉按照结集的方式进行诵读。在律的结集结束时,优波离长老放下象牙扇,从法座下来,向年长的比丘们礼拜,然后回到自己的座位上坐下。
结集完律后,大迦叶尊者想要结集法,于是问比丘们:"在结集法时,应以谁为主导?"比丘们说:"应以阿难长老为主导。"
然后大迦叶尊者告知僧团:
"请听我说,朋友们,僧团。如果僧团认为适当,我将向阿难提问法。"


Atha kho āyasmā ānando saṅghaṃ ñāpesi –

‘‘Suṇātu me, bhante, saṅgho yadi saṅghassa pattakallaṃ, ahaṃ āyasmatā mahākassapena dhammaṃ puṭṭho vissajjeyya’’nti.

Atha kho āyasmā ānando uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā there bhikkhū vanditvā dhammāsane nisīdi dantakhacitaṃ bījaniṃ gahetvā. Atha mahākassapatthero ānandattheraṃ dhammaṃ pucchi – ‘‘brahmajālaṃ, āvuso ānanda, kattha bhāsita’’nti? ‘‘Antarā ca, bhante, rājagahaṃ antarā ca nāḷandaṃ rājāgārake ambalaṭṭhikāya’’nti. ‘‘Kaṃ ārabbhā’’ti? ‘‘Suppiyañca paribbājakaṃ, brahmadattañca māṇava’’nti. ‘‘Kismiṃ vatthusmi’’nti? ‘‘Vaṇṇāvaṇṇe’’ti. Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ brahmajālassa nidānampi pucchi, puggalampi pucchi, vatthumpi pucchi. ‘‘Sāmaññaphalaṃ panāvuso ānanda, kattha bhāsita’’nti? ‘Rājagahe, bhante, jīvakambavane’’ti. ‘‘Kena saddhi’’nti? ‘‘Ajātasattunā vedehiputtena saddhi’’nti. Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ sāmaññaphalassa nidānampi pucchi, puggalampi pucchi. Eteneva upāyena pañca nikāye pucchi.

Pañcanikāyā nāma – dīghanikāyo, majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti. Tattha khuddakanikāyo nāma – cattāro nikāye ṭhapetvā, avasesaṃ buddhavacanaṃ. Tattha vinayo āyasmatā upālittherena vissajjito, sesakhuddakanikāyo cattāro ca nikāyā ānandattherena. Tadetaṃ sabbampi buddhavacanaṃ rasavasena ekavidhaṃ, dhammavinayavasena duvidhaṃ, paṭhamamajjhimapacchimavasena tividhaṃ; tathā piṭakavasena, nikāyavasena pañcavidhaṃ, aṅgavasena navavidhaṃ, dhammakkhandhavasena caturāsītisahassavidhanti veditabbaṃ.

Kathaṃ rasavasena ekavidhaṃ? Yañhi bhagavatā anuttaraṃ sammāsambodhiṃ abhisambujjhitvā yāva anupādisesāya nibbānadhātuyā parinibbāyati, etthantare pañcacattālīsavassāni devamanussanāgayakkhādayo anusāsantena paccavekkhantena vā vuttaṃ, sabbaṃ taṃ ekarasaṃ vimuttirasameva hoti. Evaṃ rasavasena ekavidhaṃ.

Kathaṃ dhammavinayavasena duvidhaṃ? Sabbameva cetaṃ dhammo ceva vinayo cāti saṅkhyaṃ gacchati. Tattha vinayapiṭakaṃ vinayo, avasesaṃ buddhavacanaṃ dhammo; tenevāha – ‘‘yaṃnūna mayaṃ, āvuso, dhammañca vinayañca saṅgāyeyyāmā’’ti. ‘‘Ahaṃ upāliṃ vinayaṃ puccheyyaṃ, ānandaṃ dhammaṃ puccheyya’’nti ca evaṃ dhammavinayavasena duvidhaṃ.

Kathaṃ paṭhamamajjhimapacchimavasena tividhaṃ? Sabbameva hidaṃ paṭhamabuddhavacanaṃ, majjhimabuddhavacanaṃ, pacchimabuddhavacananti tippabhedaṃ hoti. Tattha –

‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;

Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā’’ti. (dha. pa. 153-154);

Idaṃ paṭhamabuddhavacanaṃ.

Keci ‘‘yadā have pātubhavanti dhammā’’ti khandhake udānagāthaṃ āhu. Esā pana pāṭipadadivase sabbaññubhāvappattassa somanassamayañāṇena paccayākāraṃ paccavekkhantassa uppannā udānagāthāti veditabbā.

Yaṃ pana parinibbānakāle abhāsi – ‘‘handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādethā’’ti (dī. ni. 

然后阿难尊者告知僧团:
"请听我说,尊者们,僧团。如果僧团认为适当,我将回答大迦叶尊者关于法的提问。"
然后阿难尊者从座位上起身,整理好衣服,向长老比丘们礼拜,然后坐在法座上,拿起象牙扇。大迦叶长老向阿难长老提问法:"阿难朋友,《梵网经》是在哪里宣说的?""尊者,是在王舍城(Rājagaha)和那烂陀(Nāḷanda)之间的王宫树林中。""针对谁?""针对游方者苏比耶(Suppiya)和青年婆罗门梵达多(Brahmadatta)。""关于什么事?""关于称赞和毁谤。"然后大迦叶尊者向阿难尊者询问《梵网经》的因缘、相关人物和主题。"阿难朋友,《沙门果经》又是在哪里宣说的?""尊者,是在王舍城的耆婆芒果园。""与谁一起?""与阿阇世王韦提希子。"然后大迦叶尊者向阿难尊者询问《沙门果经》的因缘和相关人物。以同样的方式询问了五部尼柯耶。
五部尼柯耶是:长部、中部、相应部、增支部和小部。这里的小部是指除了其他四部之外的佛陀教法。其中律藏由优波离长老回答,其余的小部和其他四部由阿难长老回答。所有这些佛陀教法,从味的角度看是一种,从法和律的角度看是两种,从初、中、后的角度看是三种;同样,从藏的角度看是三种,从部的角度看是五种,从支分的角度看是九种,从法蕴的角度看是八万四千种。
如何从味的角度看是一种?从世尊证得无上正等正觉到入无余涅槃,在这期间四十五年中,对天神、人类、龙、夜叉等所说的教导或自己思考的内容,全都是一味,即解脱之味。这样从味的角度看是一种。
如何从法和律的角度看是两种?所有这些都可以归类为法和律。其中律藏是律,其余的佛陀教法是法;因此说:"朋友们,我们应该结集法和律。""我将向优波离提问律,向阿难提问法。"这样从法和律的角度看是两种。
如何从初、中、后的角度看是三种?所有这些可以分为初期佛语、中期佛语和后期佛语。其中:
"我流转多生轮回,寻找造屋者而不得;
一再出生实为苦。
造屋者啊,我已见到你!
你不再造屋了;
你的椽桷已折断,栋梁已毁坏;
我心已达无为,爱欲已灭尽。"(法句经153-154)
这是初期佛语。
有些人说犍度中的自说偈"当诸法显现"是初期佛语。但这应理解为在证得一切智性的第二天,以喜悦智观察缘起时所说的自说偈。
而在般涅槃时所说的:"诸比丘,我现在告诉你们,诸行皆是衰败之法,应当精进不放逸。"(长部

2.218) idaṃ pacchimabuddhavacanaṃ.

Ubhinnamantare yaṃ vuttaṃ etaṃ majjhimabuddhavacananti. Evaṃ paṭhamamajjhimapacchimavasena tividhaṃ.

Kathaṃ piṭakavasena tividhaṃ? Sabbampi hetaṃ vinayapiṭakaṃ suttantapiṭakaṃ abhidhammapiṭakanti tippabhedameva hoti. Tattha paṭhamasaṅgītiyaṃ saṅgītañca asaṅgītañca sabbampi samodhānetvā ubhayāni pātimokkhāni, dve vibhaṅgāni, dvāvīsati khandhakāni, soḷasaparivārāti idaṃ vinayapiṭakaṃ nāma.

Brahmajālādi catuttiṃsasuttasaṅgaho dīghanikāyo, mūlapariyāyasuttādi diyaḍḍhasatadvesuttasaṅgaho majjhimanikāyo, oghataraṇasuttādi sattasuttasahassa sattasata dvāsaṭṭhisuttasaṅgaho saṃyuttanikāyo, cittapariyādānasuttādi navasuttasahassa pañcasata sattapaññāsasuttasaṅgaho aṅguttaranikāyo, khuddakapāṭha-dhammapada-udāna-itivuttaka-suttanipāta-vimānavatthu-petavatthu-theragāthā-therīgāthā-jātakaniddesa-paṭisambhidā-apadāna-buddhavaṃsa-cariyāpiṭakavasena pannarasappabhedo khuddakanikāyoti idaṃ suttantapiṭakaṃ nāma.

Dhammasaṅgaho, vibhaṅgo, dhātukathā, puggalapaññatti, kathāvatthu, yamakaṃ, paṭṭhānanti idaṃ abhidhammapiṭakaṃ nāma. Tattha –

Vividhavisesanayattā , vinayanato ceva kāyavācānaṃ;

Vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto.

Vividhā hi ettha pañcavidha pātimokkhuddesa pārājikādi sattaāpattikkhandhamātikā vibhaṅgādippabhedā nayā, visesabhūtā ca daḷhīkammasithilakaraṇappayojanā anupaññattinayā , kāyikavācasikaajjhācāranisedhanato cesa kāyaṃ vācañca vineti, tasmā vividhanayattā visesanayattā kāyavācānañca vinayanato ‘‘vinayo’’ti akkhāto. Tenetametassa vacanatthakosallatthaṃ vuttaṃ –

‘‘Vividhavisesanayattā, vinayanato ceva kāyavācānaṃ;

Vinayatthavidūhi ayaṃ, vinayo vinayoti akkhāto’’ti.

Itaraṃ pana –

Atthānaṃ sūcanato, suvuttato savanatotha sūdanato;

Suttāṇā suttasabhāgato ca, suttanti akkhātaṃ.

Tañhi attatthaparatthādibhede atthe sūceti, suvuttā cettha atthā veneyyajjhāsayānulomena vuttattā. Savati cetaṃ atthe sassamiva phalaṃ pasavatīti vuttaṃ hoti. Sūdati cetaṃ dhenuviya khīraṃ, paggharatīti vuttaṃ hoti. Suṭṭhu ca ne tāyati rakkhatīti vuttaṃ hoti. Suttasabhāgañcetaṃ, yathā hi tacchakānaṃ suttaṃ pamāṇaṃ hoti; evametampi viññūnaṃ. Yathā ca suttena saṅgahitāni pupphāni na vikiriyanti na viddhaṃsiyanti; evametena saṅgahitā atthā. Tenetametassa vacanatthakosallatthaṃ vuttaṃ –

‘‘Atthānaṃ sūcanato, suvuttato savanatotha sūdanato;

Suttāṇā suttasabhāgato ca, suttanti akkhāta’’nti.

Itaro pana –

Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;

Vuttādhikā ca dhammā, abhidhammo tena akkhāto.

Ayañhi abhisaddo vuḍḍhilakkhaṇapūjitaparicchinnādhikesu dissati. Tathāhesa – ‘‘bāḷhā me āvuso dukkhā vedanā abhikkamanti no paṭikkamantī’’tiādīsu (ma. ni. 3.389; saṃ. ni. 5.195) vuḍḍhiyaṃ āgato. ‘‘Yā tā rattiyo abhiññātā abhilakkhitā’’tiādīsu (ma. ni. 1.49) lakkhaṇe. ‘‘Rājābhirājā manujindo’’tiādīsu (ma. ni. 

2.218)这是后期佛语。
在这两者之间所说的是中期佛语。这样从初、中、后的角度看是三种。
如何从藏的角度看是三种?所有这些可以分为律藏、经藏和论藏三种。其中在第一次结集时所结集的和未结集的全部内容合起来,包括两部波罗提木叉、两部分别、二十二犍度、十六附随,这就是律藏。
从《梵网经》开始的三十四经组成长部,从《根本法门经》开始的一百五十二经组成中部,从《度暴流经》开始的七千七百六十二经组成相应部,从《心调伏经》开始的九千五百五十七经组成增支部,由小诵、法句、自说、如是语、经集、天宫事、饿鬼事、长老偈、长老尼偈、本生、义释、无碍解道、譬喻、佛种性、行藏等十五种组成小部,这就是经藏。
法集论、分别论、界论、人施设论、论事、双论、发趣论,这就是论藏。其中:
因为包含各种特殊方法,也因为调伏身语,
所以通晓律义的人说这是律。
这里包含五种诵戒、波罗夷等七种罪类的纲要、分别等各种方法,以及作为特殊方法的加强与放宽的补充规定,因为禁止身语的不当行为而调伏身语,所以因为包含各种方法、特殊方法,以及调伏身语,称为"律"。为了理解这个词的含义,所以说:
"因为包含各种特殊方法,也因为调伏身语,
所以通晓律义的人说这是律。"
而另一个:
因为显示意义,善说,听闻,流出,
保护,与经相似,所以称为"经"。
它显示自利、利他等各种意义,这里的意义是善说的,因为是根据所化众生的意乐而说的。它流出意义,就像田地产生果实。它流出,就像母牛流出牛奶。它很好地保护他们。它与经相似,就像绳子对木匠是标准一样,它对智者也是标准。就像被绳子串起的花不会散落破坏,同样被它串起的意义也不会散失。为了理解这个词的含义,所以说:
"因为显示意义,善说,听闻,流出,
保护,与经相似,所以称为'经'。"
而另一个:
因为在这里增上、有自相、受尊重、有界限,
所说的法更殊胜,所以称为"论"。
这个"阿毗"(abhi)字表示增上、特相、尊重、界限、殊胜等含义。例如在"朋友,我的痛苦增强而不减退"等句中表示增上。在"那些著名的、特殊的夜晚"等句中表示特相。在"王中之王,人中之王"等句中

2.399; su. ni. 558) pūjite. ‘‘Paṭibalo vinetuṃ abhidhamme abhivinaye’’tiādīsu (mahāva. 85) paricchinne. Aññamaññasaṅkaravirahite dhamme ca vinaye cāti vuttaṃ hoti. ‘‘Abhikkantena vaṇṇenā’’tiādīsu (vi. va. 75) adhike.

Ettha ca ‘‘rūpūpapattiyā maggaṃ bhāveti, mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādinā (dha. sa. 160 ādayo) nayena vuḍḍhimantopi dhammā vuttā. ‘‘Rūpārammaṇaṃ vā saddārammaṇaṃ vā’’tiādinā nayena ārammaṇādīhi lakkhaṇīyattā salakkhaṇāpi. ‘‘Sekkhā dhammā, asekkhā dhammā, lokuttarā dhammā’’tiādinā nayena pūjitāpi pūjārahāti adhippāyo. ‘‘Phasso hoti vedanā hotī’’tiādinā nayena sabhāvaparicchinnattā paricchinnāpi. ‘‘Mahaggatā dhammā, appamāṇā dhammā, anuttarā dhammā’’tiādinā nayena adhikāpi dhammā vuttā. Tenetametassa vacanatthakosallatthaṃ vuttaṃ –

‘‘Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;

Vuttādhikā ca dhammā, abhidhammo tena akkhāto’’ti.

Yaṃ panettha avisiṭṭhaṃ, taṃ –

Piṭakaṃ piṭakatthavidū, pariyattibbhājanatthato āhu;

Tena samodhānetvā, tayopi vinayādayo ñeyyā.

Pariyattipi hi ‘‘mā piṭakasampadānenā’’tiādīsu (a. ni. 3.66) piṭakanti vuccati. ‘‘Atha puriso āgaccheyya kudālapiṭakaṃ ādāyā’’tiādīsu (ma. ni. 1.228; a. ni. 

表示尊重。在"能够教导增上法、增上律"等句中表示界限。意思是在互不混淆的法和律中。在"以殊胜的肤色"等句中表示殊胜。
在这里,像"他修习色界化生之道,以慈心遍满一方而住"等方式所说的法是增上的。像"色所缘或声所缘"等方式,由于可以用所缘等来定义,所以有自相。像"有学法、无学法、出世间法"等方式,是受尊重的,意思是值得尊重。像"有触、有受"等方式,由于界定了自性,所以有界限。像"广大法、无量法、无上法"等方式,所说的法是更殊胜的。为了理解这个词的含义,所以说:
"因为在这里增上、有自相、受尊重、有界限,
所说的法更殊胜,所以称为'论'。"
关于这里没有区别的部分:
通晓藏义的人说,藏是从教法和容器的意义而言;
因此应知律等三者是综合在一起的。
教法在"不要以传授藏(教法)来谋生"等句中也被称为藏。在"然后一个人拿着锄头和篮子来"等句中

3.70) yaṃ kiñci bhājanampi. Tasmā piṭakaṃ piṭakatthavidū, pariyattibbhājanatthato āhu.

Idāni tena samodhānetvā tayopi vinayādayo ñeyyāti. Tena evaṃ duvidhatthena piṭakasaddena saha samāsaṃ katvā vinayo ca so piṭakañca pariyattibhāvato tassa tassa atthassa bhājanato cāti vinayapiṭakaṃ, yathāvutteneva nayena suttantañca taṃ piṭakañcāti suttantapiṭakaṃ, abhidhammo ca so piṭakañcāti abhidhammapiṭakanti evamete tayopi vinayādayo ñeyyā.

Evaṃ ñatvā ca punapi tesveva piṭakesu nānappakārakosallatthaṃ –

Desanāsāsanakathā, bhedaṃ tesu yathārahaṃ;

Sikkhāpahānagambhīra, bhāvañca paridīpaye.

Pariyattibhedaṃ sampattiṃ, vipattiṃ cāpi yaṃ yahiṃ;

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye.

Tatrāyaṃ paridīpanā vibhāvanā ca, etāni hi tīṇi piṭakāni yathākkamaṃ āṇā vohāra paramatthadesanā yathāparādha-yathānuloma-yathādhammasāsanāni, saṃvarāsaṃvaradiṭṭhiviniveṭhanāmarūpaparicchedakathāti ca vuccanti.

Ettha hi vinayapiṭakaṃ āṇārahena bhagavatā āṇābāhullato desitattā āṇādesanā, suttantapiṭakaṃ vohārakusalena bhagavatā vohārabāhullato desitattā vohāradesanā, abhidhammapiṭakaṃ paramatthakusalena bhagavatā paramatthabāhullato desitattā paramatthadesanāti vuccati.

Tathā paṭhamaṃ ye te pacurāparādhā sattā te yathāparādhaṃ ettha sāsitāti yathāparādhasāsanaṃ, dutiyaṃ anekajjhāsayānusayacariyādhimuttikā sattā yathānulomaṃ ettha sāsitāti yathānulomasāsanaṃ, tatiyaṃ dhammapuñjamatte ‘‘ahaṃ mamā’’ti saññino sattā yathādhammaṃ ettha sāsitāti yathādhammasāsananti vuccati.

Tathā paṭhamaṃ ajjhācārapaṭipakkhabhūto saṃvarāsaṃvaro ettha kathitoti saṃvarāsaṃvarakathā, dutiyaṃ dvāsaṭṭhidiṭṭhipaṭipakkhabhūtā diṭṭhiviniveṭhanā ettha kathitāti diṭṭhiviniveṭhanakathā, tatiyaṃ rāgādipaṭipakkhabhūto nāmarūpaparicchedo ettha kathitoti nāmarūpaparicchedakathāti vuccati.

Tīsupi ca cetesu tisso sikkhā, tīṇi pahānāni, catubbidho ca gambhīrabhāvo veditabbo . Tathā hi – vinayapiṭake visesena adhisīlasikkhā vuttā, suttantapiṭake adhicittasikkhā, abhidhammapiṭake adhipaññāsikkhā.

Vinayapiṭake ca vītikkamappahānaṃ kilesānaṃ, vītikkamapaṭipakkhattā sīlassa. Suttantapiṭake pariyuṭṭhānappahānaṃ, pariyuṭṭhānapaṭipakkhattā samādhissa. Abhidhammapiṭake anusayappahānaṃ anusayapaṭipakkhattā paññāya.

Paṭhame ca tadaṅgappahānaṃ kilesānaṃ, itaresu vikkhambhanasamucchedappahānāni. Paṭhame ca duccaritasaṃkilesassa pahānaṃ, itaresu taṇhādiṭṭhisaṃkilesānaṃ.

Ekamekasmiñcettha catubbidhopi dhammatthadesanāpaṭivedhagambhīrabhāvo veditabbo. Tattha dhammoti pāḷi. Atthoti tassāyevattho. Desanāti tassā manasāvavatthāpitāya pāḷiyā desanā. Paṭivedhoti pāḷiyā pāḷiatthassa ca yathābhūtāvabodho. Tīsupi cetesu ete dhammatthadesanāpaṭivedhā yasmā sasādīhi viya mahāsamuddo mandabuddhīhi dukkhogāhā alabbhaneyyapatiṭṭhā ca, tasmā gambhīrā. Evaṃ ekamekasmiṃ ettha catubbidhopi gambhīrabhāvo veditabbo.


容器也被称为藏。因此,通晓藏义的人说,藏是从教法和容器的意义而言。
现在应该知道律等三者是综合在一起的。用这个具有两种含义的"藏"字与它们组合,律既是律又是藏,因为它是教法,也是各种意义的容器,所以称为律藏;同样的方式,经既是经又是藏,所以称为经藏;论既是论又是藏,所以称为论藏。这样应该理解这三者。
理解了这一点之后,为了进一步了解这些藏的各种细节:
应该阐明这些藏中适当的
教说、教诫、论述的区别,
以及学处、断除、甚深的性质。
还应该解释比丘如何在各处
获得教法的区分、成就和失败。
这里是阐明和解释:这三藏依次被称为教令、习惯用语和究竟义理的教说;随罪、随顺、如法的教诫;以及防护、不防护、见解解脱、名色区分的论述。
其中,律藏因为是具有教令权威的世尊主要用教令的方式宣说的,所以称为教令教说;经藏因为是善于习惯用语的世尊主要用习惯用语的方式宣说的,所以称为习惯用语教说;论藏因为是善于究竟义理的世尊主要用究竟义理的方式宣说的,所以称为究竟义理教说。
同样,第一藏是对那些多有过失的众生随其过失而教诫,所以称为随罪教诫;第二藏是对那些具有各种意乐、随眠、行为和倾向的众生随顺而教诫,所以称为随顺教诫;第三藏是对那些在法的积聚中有"我"和"我所"想的众生如法而教诫,所以称为如法教诫。
同样,第一藏讲述了作为不当行为对治的防护和不防护,所以称为防护不防护论述;第二藏讲述了作为六十二种邪见对治的见解解脱,所以称为见解解脱论述;第三藏讲述了作为贪等对治的名色区分,所以称为名色区分论述。
在这三藏中都应该了解三学、三种断除和四种甚深性。即:在律藏中特别讲述增上戒学,在经藏中讲述增上心学,在论藏中讲述增上慧学。
在律藏中是对烦恼的越度断,因为戒是对越度的对治。在经藏中是对烦恼的缠缚断,因为定是对缠缚的对治。在论藏中是对烦恼的随眠断,因为慧是对随眠的对治。
在第一藏中是对烦恼的暂时断,在其他两藏中是镇伏断和断尽断。在第一藏中是对恶行杂染的断除,在其他两藏中是对贪爱和邪见杂染的断除。
在每一藏中都应该了解法、义、教说和证悟四种甚深性。其中,法是圣典。义是圣典的含义。教说是对心中确立的圣典的讲解。证悟是如实觉悟圣典和圣典义理。在这三藏中,这些法、义、教说和证悟,因为像大海对兔子等一样,对愚钝者来说难以趟过、难以到达底部,所以是甚深的。这样应该了解每一藏中的四种甚深性。


Aparo nayo – dhammoti hetu. Vuttaṃ hetaṃ – ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’ti. Atthoti hetuphalaṃ. Vuttaṃ hetaṃ – ‘‘hetuphale ñāṇaṃ atthapaṭisambhidā’’ti. Desanāti paññatti, yathādhammaṃ dhammābhilāpoti adhippāyo. Paṭivedhoti abhisamayo, so ca lokiyalokuttaro visayato asammohato ca atthānurūpaṃ dhammesu, dhammānurūpaṃ atthesu, paññattipathānurūpaṃ paññattīsu avabodho.

Idāni yasmā etesu piṭakesu yaṃ yaṃ dhammajātaṃ vā atthajātaṃ vā, yā cāyaṃ yathā yathā ñāpetabbo attho sotūnaṃ ñāṇassa abhimukho hoti, tathā tathā tadatthajotikā desanā, yo cettha aviparītāvabodhasaṅkhāto paṭivedho sabbametaṃ anupacitakusalasambhārehi duppaññehi sasādīhi viya mahāsamuddo dukkhogāhaṃ alabbhaneyyapatiṭṭhañca, tasmā gambhīraṃ. Evampi ekamekasmiṃ ettha catubbidhopi gambhīrabhāvo veditabbo.

Ettāvatā ca –

‘‘Desanā-sāsanakathā , bhedaṃ tesu yathārahaṃ;

Sikkhāpahānagambhīrabhāvañca paridīpaye’’ti.

Ayaṃ gāthā vuttatthā hoti.

‘‘Pariyattibhedaṃ sampattiṃ, vipattiñcāpi yaṃ yahiṃ;

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye’’ti.

Ettha pana tīsu piṭakesu tividho pariyattibhedo daṭṭhabbo. Tisso hi pariyattiyo – alagaddūpamā, nissaraṇatthā, bhaṇḍāgārikapariyattīti.

Tattha yā duggahitā upārambhādihetu pariyāpuṭā, ayaṃ alagaddūpamā. Yaṃ sandhāya vuttaṃ – ‘‘seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno, so passeyya mahantaṃ alagaddaṃ. Tamenaṃ bhoge vā naṅguṭṭhe vā gaṇheyya. Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṃ vā aṅgapaccaṅge ḍaṃseyya. So tatonidānaṃ maraṇaṃ vā nigaccheyya, maraṇamattaṃ vā dukkhaṃ. Taṃ kissa hetu? Duggahitattā, bhikkhave, alagaddassa. Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṃ pariyāpuṇanti suttaṃ…pe… vedallaṃ. Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti. Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti. Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca. Yassa catthāya dhammaṃ pariyāpuṇanti, tañcassa atthaṃ nānubhonti. Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Duggahitattā, bhikkhave, dhammāna’’nti (ma. ni. 1.238).

Yā pana suggahitā sīlakkhandhādipāripūriṃyeva ākaṅkhamānena pariyāpuṭā na upārambhādi hetu, ayaṃ nissaraṇatthā. Yaṃ sandhāya vuttaṃ – ‘‘tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Suggahitattā, bhikkhave, dhammāna’’nti (ma. ni. 

另一种解释 - 法是因。因为有说:"对因的智是法无碍解。"义是因果。因为有说:"对因果的智是义无碍解。"教说是概念,意思是如法地表达法。证悟是现观,它是世间的和出世间的,从对象和无痴的角度来说,是对法的如义理解,对义的如法理解,对概念的如概念之道理解。
现在,由于在这些藏中的任何法类或义类,以及应该以某种方式让听众的智慧面对的义理,以及阐明这些义理的教说,以及这里不颠倒理解的证悟,所有这些对于没有积累善资粮的愚钝者来说,就像大海对兔子等一样难以趟过、难以到达底部,所以是甚深的。这样也应该了解每一藏中的四种甚深性。
到此为止,
"应该阐明这些藏中适当的
教说、教诫、论述的区别,
以及学处、断除、甚深的性质。"
这个偈颂的含义已经解释完毕。
"还应该解释比丘如何在各处
获得教法的区分、成就和失败。"
在这里,应该看到三藏中有三种教法的区分。有三种教法:像毒蛇的教法、为了出离的教法和藏库守护者的教法。
其中,为了挑剔等目的而错误学习的,这是像毒蛇的教法。关于这一点有说:"比丘们,就像一个想要毒蛇、寻找毒蛇、到处搜寻毒蛇的人,他看到一条大毒蛇。他抓住它的身体或尾巴。那条毒蛇转身咬他的手、臂或其他身体部位。由于这个原因,他遭遇死亡或接近死亡的痛苦。为什么呢?比丘们,因为错误抓取毒蛇。同样地,比丘们,这里有些愚人学习法,经...乃至...方广。他们学习了这些法后,不用智慧考察这些法的意义。这些法因为没有用智慧考察意义而不能忍受深思。他们为了挑剔的利益而学习法,为了解脱论诤的利益而学习法。他们为了某种目的而学习法,却不能体验那个意义。这些法被他们错误掌握,长期导致不利和痛苦。为什么呢?比丘们,因为错误掌握这些法。"
而为了完成戒蕴等而正确学习的,不是为了挑剔等目的,这是为了出离的教法。关于这一点有说:"这些法被他们正确掌握,长期导致利益和快乐。为什么呢?比丘们,因为正确掌握这些法。"

1.239).

Yaṃ pana pariññātakkhandho pahīnakileso bhāvitamaggo paṭividdhākuppo sacchikatanirodho khīṇāsavo kevalaṃ paveṇīpālanatthāya vaṃsānurakkhaṇatthāya pariyāpuṇāti, ayaṃ bhaṇḍāgārikapaayattīti.

Vinaye pana suppaṭipanno bhikkhu sīlasampattiṃ nissāya tisso vijjā pāpuṇāti, tāsaṃyeva ca tattha pabhedavacanato. Sutte suppaṭipanno samādhisampadaṃ nissāya cha abhiññā pāpuṇāti, tāsaṃyeva ca tattha pabhedavacanato. Abhidhamme suppaṭipanno paññāsampadaṃ nissāya catasso paṭisambhidā pāpuṇāti, tāsañca tattheva pabhedavacanato. Evametesu suppaṭipanno yathākkamena imaṃ vijjāttayachaḷabhiññācatupaṭisambhidābhedaṃ sampattiṃ pāpuṇāti.

Vinaye pana duppaṭipanno anuññātasukhasamphassaattharaṇapāvuraṇādiphassasāmaññato paṭikkhittesu upādinnaphassādīsu anavajjasaññī hoti. Vuttampi hetaṃ – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā yeme antarāyikā dhammā vuttā bhagavatā, te paṭisevato nālaṃ antarāyāyā’’ti (pāci. 417; ma. ni. 1.234) tato dussīlabhāvaṃ pāpuṇāti. Sutte duppaṭipanno ‘‘cattārome, bhikkhave, puggalā santo saṃvijjamānā’’tiādīsu (a. ni. 4.5) adhippāyaṃ ajānanto duggahitaṃ gaṇhāti. Yaṃ sandhāya vuttaṃ – ‘‘attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavatī’’ti (pāci. 417; ma. ni. 1.236) tato micchādiṭṭhitaṃ pāpuṇāti. Abhidhamme duppaṭipanno dhammacintaṃ atidhāvanto acinteyyānipi cinteti, tato cittakkhepaṃ pāpuṇāti. Vuttaṃ hetaṃ – ‘‘cattārimāni, bhikkhave, acinteyyāni na cintetabbāni, yāni cintento ummādassa vighātassa bhāgī assā’’ti (a. ni. 4.77). Evametesu duppaṭipanno yathākkamena imaṃ dussīlabhāvamicchādiṭṭhitā cittakkhepabhedaṃ vipattiṃ pāpuṇātīti.

Ettāvatā ca –

‘‘Pariyattibhedaṃ sampattiṃ, vipattiṃ cāpi yaṃ yahiṃ;

Pāpuṇāti yathā bhikkhu, tampi sabbaṃ vibhāvaye’’ti.

Ayampi gāthā vuttatthā hoti. Evaṃ nānappakārato piṭakāni ñatvā tesaṃ vasenetaṃ buddhavacanaṃ tividhanti ñātabbaṃ.

Kathaṃ nikāyavasena pañcavidhaṃ? Sabbameva cetaṃ dīghanikāyo, majjhimanikāyo, saṃyuttanikāyo, aṅguttaranikāyo, khuddakanikāyoti pañcappabhedaṃ hoti. Tattha katamo dīghanikāyo? Tivaggasaṅgahāni brahmajālādīni catuttiṃsa suttāni.

Catuttiṃseva suttantā, tivaggo yassa saṅgaho;

Esa dīghanikāyoti, paṭhamo anulomiko.

Kasmā panesa dīghanikāyoti vuccati? Dīghappamāṇānaṃ suttānaṃ samūhato nivāsato ca, samūhanivāsā hi nikāyoti vuccanti. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ; yathayidaṃ, bhikkhave, tiracchānagatā pāṇā; poṇikanikāyo, cikkhallikanikāyo’’ti (saṃ. ni. 

而已经了知五蕴、断除烦恼、修习道、证悟不动、实现灭、漏尽的阿罗汉,仅仅为了维护传统、保护种姓而学习的,这是藏库守护者的教法。
在律中善行的比丘依靠戒的成就获得三明,因为这些明在那里有详细解说。在经中善行的依靠定的成就获得六神通,因为这些神通在那里有详细解说。在论中善行的依靠慧的成就获得四无碍解,因为这些无碍解在那里有详细解说。这样在这些藏中善行的人依次获得三明、六神通、四无碍解等成就。
在律中恶行的人因为允许使用舒适柔软的卧具和覆盖物等,对于所禁止的有情触等认为是无罪的。因为有说:"我如此了知世尊所说的法,即世尊所说的这些障碍法,从事它们并不足以构成障碍。"因此他堕落为破戒者。在经中恶行的人不懂"比丘们,有这四种人存在于世间"等经文的意思,错误理解。关于这一点有说:"他因为自己错误理解而诽谤我们,也在挖掘自己,并且造作许多不善。"因此他堕落为邪见者。在论中恶行的人过度思考法,连不可思议的事也去思考,因此陷入心乱。因为有说:"比丘们,有四种不可思议的事不应思考,思考它们会导致疯狂和苦恼。"这样在这些藏中恶行的人依次陷入破戒、邪见、心乱等过失。
到此为止,
"还应该解释比丘如何在各处
获得教法的区分、成就和失败。"
这个偈颂的含义也已经解释完毕。这样从各个方面了解了诸藏后,应该知道依据它们,佛语是三种的。
如何依部而成五种?所有这些分为五种:长部、中部、相应部、增支部和小部。其中什么是长部?包括三品的三十四部经,从《梵网经》开始。
三十四部经,分三品汇集;
这就是长部,首先依次第。
为什么称为长部?因为长篇经的集合和安置,集合和安置被称为部。"比丘们,我不见其他任何一类众生如此杂类,就像这些畜生众生;土栖类、水栖类"

3.100) evamādīni cettha sādhakāni sāsanato ca lokato ca. Evaṃ sesānampi nikāyabhāve vacanattho veditabbo.

Katamo majjhimanikāyo? Majjhimappamāṇāni pañcadasavaggasaṅgahāni mūlapariyāyasuttādīni diyaḍḍhasataṃ dve ca suttāni.

Diyaḍḍhasataṃ suttantā, dve ca suttāni yattha so;

Nikāyo majjhimo pañca-dasavaggapariggaho.

Katamo saṃyuttanikāyo? Devatāsaṃyuttādivasena ṭhitāni oghataraṇādīni satta suttasahassāni satta ca suttasatāni dvāsaṭṭhi ca suttāni.

Satta suttasahassāni, satta suttasatāni ca;

Dvāsaṭṭhi ceva suttantā, eso saṃyuttasaṅgaho.

Katamo aṅguttaranikāyo? Ekekaaṅgātirekavasena ṭhitāni cittapariyādānādīni nava suttasahassāni pañca suttasatāni sattapaññāsañca suttāni.

Nava suttasahassāni, pañca suttasatāni ca;

Sattapaññāsa suttāni, saṅkhyā aṅguttare ayaṃ.

Katamo khuddakanikāyo? Sakalaṃ vinayapiṭakaṃ abhidhammapiṭakaṃ khuddakapāṭhādayo ca pubbe nidassitā pannarasabhedā ṭhapetvā cattāro nikāye avasesaṃ buddhavacananti.

Ṭhapetvā caturopete, nikāye dīghaādike;

Tadaññaṃ buddhavacanaṃ, nikāyo khuddako matoti.

Evaṃ nikāyavasena pañcavidhaṃ.

Kathaṃ aṅgavasena navavidhaṃ? Sabbameva hidaṃ suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallanti navappabhedaṃ hoti. Tattha ubhatovibhaṅganiddesakhandhakaparivārā suttanipāte maṅgalasutta-ratanasutta-nālakasutta-tuvaṭṭakasuttāni aññampi ca suttanāmakaṃ tathāgatavacanaṃ suttanti veditabbaṃ. Sabbampi sagāthakaṃ suttaṃ geyyanti veditabbaṃ. Visesena saṃyuttake sakalopi sagāthāvaggo, sakalaṃ abhidhammapiṭakaṃ, niggāthakaṃ suttaṃ, yañca aññampi aṭṭhahi aṅgehi asaṅgahitaṃ buddhavacanaṃ taṃ veyyākaraṇanti veditabbaṃ. Dhammapadaṃ, theragāthā, therīgāthā, suttanipāte nosuttanāmikā suddhikagāthā ca gāthāti veditabbā. Somanassañāṇamayikagāthāpaṭisaṃyuttā dvāsīti suttantā udānanti veditabbaṃ. ‘‘Vuttañhetaṃ bhagavatā’’tiādinayappavattā dasuttarasatasuttantā itivuttakanti veditabbaṃ. Apaṇṇakajātakādīni paññāsādhikāni pañca jātakasatāni jātakanti veditabbaṃ. ‘‘Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande’’ti (dī. ni. 

等。这里从教法和世间的角度都有证明。这样也应该理解其他部的词义。
什么是中部?中等长度的经,分为十五品,从《根本法门经》开始的一百五十二部经。
一百五十二经,分十五品汇集;
这就是中部,中等长度经典。
什么是相应部?依天相应等安立的,从《度暴流经》开始的七千七百六十二部经。
七千七百六十二经,
这就是相应部的汇集。
什么是增支部?依每增一支而安立的,从《心调伏经》开始的九千五百五十七部经。
九千五百五十七经,
这就是增支部的数目。
什么是小部?整个律藏、论藏,以及前面提到的从小诵开始的十五种,除去四部,其余的佛语。
除去长等四部,
其余佛语称小部。
这样依部而成五种。
如何依支分而成九种?所有这些分为九种:契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法和方广。其中,两分别、义释、犍度、附随,经集中的吉祥经、宝经、那罗迦经、迅速经,以及其他名为经的如来语,应知为契经。所有有偈的经应知为应颂。特别是相应部中整个有偈品,整个论藏,无偈的经,以及其他不被八支所包括的佛语,应知为记说。法句、长老偈、长老尼偈,经集中不名为经的纯偈,应知为偈颂。与喜悦智相应的八十二经,应知为自说。以"这是世尊所说"等方式开始的一百十经,应知为如是语。从无过本生开始的五百五十本生,应知为本生。"比丘们,阿难有四种稀有未曾有法"

2.209) -ādinayappavattā sabbepi acchariyaabbhutadhammapaṭisaṃyuttā suttantā abbhutadhammanti veditabbaṃ. Cūḷavedalla-mahāvedalla-sammādiṭṭhi-sakkapañha-saṅkhārabhājaniya-mahāpuṇṇamasuttādayo sabbepi vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā vedallanti veditabbaṃ. Evaṃ aṅgavasena navavidhaṃ.

Kathaṃ dhammakkhandhavasena caturāsītisahassavidhaṃ? Sabbameva cetaṃ buddhavacanaṃ –

‘‘Dvāsīti buddhato gaṇhiṃ, dve sahassāni bhikkhuto;

Caturāsīti sahassāni, ye me dhammā pavattino’’ti. (theragā. 1027);

Evaṃ paridīpitadhammakkhandhavasena caturāsītisahassappabhedaṃ hoti. Tattha ekānusandhikaṃ suttaṃ eko dhammakkhandho. Yaṃ anekānusandhikaṃ tattha anusandhivasena dhammakkhandhagaṇanā. Gāthābandhesu pañhāpucchanaṃ eko dhammakkhandho, vissajjanaṃ eko. Abhidhamme ekamekaṃ tika-duka-bhājanaṃ, ekamekañca cittavārabhājanaṃ, eko dhammakkhandho. Vinaye atthi vatthu, atthi mātikā, atthi padabhājanīyaṃ, atthi antarāpatti, atthi āpatti, atthi anāpatti, atthi paricchedo; tattha ekameko koṭṭhāso, ekameko dhammakkhandhoti veditabbo. Evaṃ dhammakkhandhavasena caturāsītisahassavidhaṃ.

Evametaṃ abhedato rasavasena ekavidhaṃ, bhedato dhammavinayādivasena duvidhādibhedaṃ buddhavacanaṃ saṅgāyantena mahākassapappamukhena vasīgaṇena ‘‘ayaṃ dhammo, ayaṃ vinayo; idaṃ paṭhamabuddhavacanaṃ, idaṃ majjhimabuddhavacanaṃ, idaṃ pacchimabuddhavacanaṃ; idaṃ vinayapiṭakaṃ, idaṃ suttantapiṭakaṃ, idaṃ abhidhammapiṭakaṃ; ayaṃ dīghanikāyo…pe… ayaṃ khuddakanikāyo; imāni suttādīni navaṅgāni, imāni caturāsītidhammakkhandhasahassānī’’ti imaṃ pabhedaṃ vavatthapetvāva saṅgītaṃ. Na kevalañca ettakameva, aññampi uddānasaṅgaha-vaggasaṅgahapeyyālasaṅgaha-ekakanipāta-dukanipātādinipātasaṅgaha-saṃyuttasaṅgaha-paṇṇāsasaṅgahādianekavidhaṃ tīsu piṭakesu sandissamānaṃ saṅgahappabhedaṃ vavatthapetvāeva sattahi māsehi saṅgītaṃ. Saṅgītipariyosāne cassa – ‘‘idaṃ mahākassapattherena dasabalassa sāsanaṃ pañcavassasahassaparimāṇaṃ kālaṃ pavattanasamatthaṃ kata’’nti sañjātappamodā sādhukāraṃ viya dadamānā ayaṃ mahāpathavī udakapariyantaṃ katvā anekappakāraṃ kampi saṅkampi sampakampi sampavedhi, anekāni ca acchariyāni pāturahesunti ayaṃ paṭhamamahāsaṅgītināma. Yā loke –

Satehi pañcahi katā, tena pañcasatāti ca;

Thereheva katattā ca, therikāti pavuccatīti.

Imissā pana paṭhamamahāsaṅgītiyā pavattamānāya vinayaṃ pucchantena āyasmatā mahākassapena ‘‘paṭhamaṃ, āvuso upāli, pārājikaṃ kattha paññatta’’nti evamādivacanapariyosāne ‘‘vatthumpi pucchi, nidānampi pucchi, puggalampi pucchī’’ti ettha nidāne pucchite taṃ nidānaṃ ādito pabhuti vitthāretvā yena ca paññattaṃ, yasmā ca paññattaṃ, sabbametaṃ kathetukāmena āyasmatā upālittherena vuttaṃ ‘‘tena samayena buddho bhagavā verañjāyaṃ viharatī’’ti sabbaṃ vattabbaṃ. Evamidaṃ āyasmatā upālittherena vuttaṃ, tañca pana ‘‘paṭhamamahāsaṅgītikāle vutta’’nti veditabbaṃ. Ettāvatā ca ‘‘idaṃ vacanaṃ kena vuttaṃ, kadā vutta’’nti etesaṃ padānaṃ attho pakāsito hoti.


等方式开始的所有与稀有未曾有法相应的经,应知为未曾有法。小方广经、大方广经、正见经、帝释所问经、行分别经、大满月经等所有获得智和满足而一再询问的经,应知为方广。这样依支分而成九种。
如何依法蕴而成八万四千种?所有这些佛语:
"我从佛陀那里学到八万二,
从比丘那里学到两千,
我所行持的法有八万四千。"
这样依所阐明的法蕴而分为八万四千种。其中,单一主题的经是一法蕴。有多个主题的,依主题数来计算法蕴。在偈颂中,提问是一法蕴,回答是一法蕴。在论中,每一个三法、二法的分类,每一个心的分类,是一法蕴。在律中有事缘、摄颂、词义解释、中间罪、犯罪、无犯、界说;其中每一部分应知为一法蕴。这样依法蕴而成八万四千种。
这样,这佛语从不分别的角度依味而为一种,从分别的角度依法、律等而有二种等分别。以大迦叶为首的精通者结集时,确定了"这是法,这是律;这是初期佛语,这是中期佛语,这是后期佛语;这是律藏,这是经藏,这是论藏;这是长部...乃至...这是小部;这是契经等九支;这是八万四千法蕴"等分类后才结集。不仅如此,还确定了在三藏中可见的其他许多种摄颂、品类摄颂、省略摄颂、一法品、二法品等诸品摄颂、相应摄颂、五十经摄颂等各种分类后,才用七个月的时间结集。结集结束时,这大地好像给予"这是大迦叶长老使十力的教法能够流传五千年"的欢喜赞叹一样,以水为边际而以多种方式震动、摇动、颤动、震撼,许多奇迹出现。这就是第一次大结集。在世间:
由五百人所作,故名五百;
由长老们所作,故名长老。
在这第一次大结集进行时,询问律的大迦叶尊者说"朋友优波离,第一波罗夷在哪里制定"等,在这话说完后"他询问事缘,询问因缘,询问人",这里询问因缘时,想要从开始详细讲述那个因缘,以及由谁制定,为什么制定,所有这些的优波离长老说"那时佛陀世尊住在毗兰若"等一切应该说的。这样这是由优波离长老所说,应该知道是"在第一次大结集时所说"。至此,"这话是谁说的,何时说的"这些词的含义已经阐明了。


Idāni kasmā vuttanti ettha vuccate, yasmā ayamāyasmatā mahākassapattherena nidānaṃ puṭṭho tasmānena taṃ nidānaṃ ādito pabhuti vitthāretuṃ vuttanti. Evamidaṃ āyasmatā upālittherena paṭhamamahāsaṅgītikāle vadantenāpi iminā kāraṇena vuttanti veditabbaṃ. Ettāvatā ca vuttaṃ yena yadā yasmāti imesaṃ mātikāpadānaṃ attho pakāsito hoti.

Idāni dhāritaṃ yena cābhataṃ, yatthappatiṭṭhitaṃ cetametaṃ vatvā vidhiṃ tatoti etesaṃ atthappakāsanatthaṃ idaṃ vuccati. Taṃ panetaṃ ‘‘tena samayena buddho bhagavā verañjāyaṃ viharatī’’ti evamādivacanapaṭimaṇḍitanidānaṃ vinayapiṭakaṃ kena dhāritaṃ, kenābhataṃ, kattha patiṭṭhitanti? Vuccate – ādito tāva idaṃ bhagavato sammukhā āyasmatā upālittherena dhāritaṃ, tassa sammukhato aparinibbute tathāgate chaḷabhiññādibhedehi anekehi bhikkhusahassehi parinibbute tathāgate mahākassapappamukhehi dhammasaṅgāhakattherehi. Kenābhatanti? Jambudīpe tāva upālittheramādiṃ katvā ācariyaparamparāya yāva tatiyasaṅgīti tāva ābhataṃ. Tatrāyaṃ ācariyaparamparā –

Upāli dāsako ceva, soṇako siggavo tathā;

Tisso moggaliputto ca, pañcete vijitāvino.

Paramparāya vinayaṃ, dīpe jambusirivhaye;

Acchijjamānamānesuṃ, tatiyo yāva saṅgaho.

Āyasmā hi upāli imaṃ vinayavaṃsaṃ vinayatantiṃ vinayapaveṇiṃ bhagavato

Sammukhā uggahetvā bahūnaṃ bhikkhūnaṃ hadaye patiṭṭhāpesi. Tassa hāyasmato santike vinayavaṃsaṃ uggahetvā vinaye pakataññutaṃ pattesu puggalesu puthujjana-sotāpanna-sakadāgāmi-anāgāmino gaṇanapathaṃ vītivattā, khīṇāsavānaṃ sahassamekaṃ ahosi. Dāsakattheropi tasseva saddhivihāriko ahosi, so upālittherassa sammukhā uggahetvā tatheva vinayaṃ vācesi. Tassāpi āyasmato santike uggahetvā vinaye pakataññutaṃ pattā puthujjanādayo gaṇanapathaṃ vītivattā, khīṇāsavānaṃ sahassameva ahosi. Soṇakattheropi dāsakattherassa saddhivihāriko ahosi, sopi attano upajjhāyassa dāsakattherassa sammukhā uggahetvā tatheva vinayaṃ vācesi. Tassāpi āyasmato santike uggahetvā vinaye pakataññutaṃ pattā puthujjanādayo gaṇanapathaṃ vītivattā, khīṇāsavānaṃ sahassameva ahosi. Siggavattheropi soṇakattherassa saddhivihāriko ahosi, sopi attano upajjhāyassa soṇakattherassa santike vinayaṃ uggahetvā arahantasahassassa dhuraggāho ahosi. Tassa panāyasmato santike uggahetvā vinaye pakataññutaṃ pattā puthujjana-sotāpannasakadāgāmi-anāgāminopi khīṇāsavāpi ettakāni satānīti vā ettakāni sahassānīti vā aparicchinnā ahesuṃ. Tadā kira jambudīpe atimahābhikkhusamudāyo ahosi. Moggaliputtatissattherassa pana ānubhāvo tatiyasaṅgītiyaṃ pākaṭo bhavissati. Evamidaṃ vinayapiṭakaṃ jambudīpe tāva imāya ācariyaparamparāya yāva tatiyasaṅgīti tāva ābhatanti veditabbaṃ.

Paṭhamamahāsaṅgītikathā niṭṭhitā.

Dutiyasaṅgītikathā

Dutiyasaṅgītivijānanatthaṃ pana ayamanukkamo veditabbo. Yadā hi –

Saṅgāyitvāna saddhammaṃ, jotayitvā ca sabbadhi;

Yāva jīvitapariyantaṃ, ṭhatvā pañcasatāpi te.

Khīṇāsavā jutīmanto, therā kassapaādayo;

Khīṇasnehapadīpāva, nibbāyiṃsu anālayā.


现在为什么这样说呢？这里说到，因为这位尊者大迦叶被问及因缘，因此从此开始详细阐述这个因缘。这样，尊者优波离在第一次大结集时所说的，也应当以此理由来理解。至此，关于“何时、何地、何人”这些词的意义已经阐明。
现在所持有的、所传承的，这些被称为法的内容，所说的法是指这些内容的显现。那么，这个“那时佛陀世尊住在毗兰若”这样的说法，是由谁所持有、由谁所传承、又是在哪里确立的呢？回答是：首先，这个法是由尊者优波离在佛面前所持有的，佛当时未入灭，许多比丘以大迦叶为首，依靠六通等法而获得圆满的解脱。至于传承是由谁呢？在冥界中，尊者优波离等人开始的，直到第三次结集为止，都是由师承相传。这里的师承是：
“优波离、达萨卡、索那、悉伽瓦；
三位摩诃伽利波提，五者皆为胜者。”
在师承中，律法在印度的金字塔中被传承；
随着时间的推移，直到第三次结集为止。
尊者优波离将这部律法传给许多比丘，使他们心中建立了信念。尊者优波离面前也有许多比丘，获得了律法的理解，普通人、入流者、再来者、无学者的数量也逐渐增加，已达千人。达萨卡尊者也是一个信仰的修行者，他在尊者优波离面前也传授了律法。因此在尊者面前获得律法的理解，普通人等的数量也已达到千人。索那尊者也是达萨卡的信仰修行者，他在自己的老师达萨卡面前也传授了律法。因此在尊者面前获得律法的理解，普通人等的数量也已达到千人。悉伽瓦尊者也是索那的信仰修行者，他在自己的老师索那面前获得律法，成为了千数的阿罗汉。尊者面前获得律法的理解，普通人、入流者、再来者、无学者的数量也已达到千人。那时，印度的比丘众非常庞大。摩诃伽利波提尊者的影响将在第三次结集中显现。因此，须知这部律藏在印度的师承中，直到第三次结集为止。
第一次大结集的论述已完成。
第二次结集的论述
关于第二次结集的情况应当这样理解。当时—
“结集正法，光辉普照；
直至生命的尽头，五百人也站立。”
已得解脱的比丘们，长老们如迦叶等；
如同无烟灯火，皆已涅槃。


Athānukkamena gacchantesu rattindivesu vassasataparinibbute bhagavati vesālikā vajjiputtakā bhikkhū vesāliyaṃ ‘‘kappati siṅgīloṇakappo, kappati dvaṅgulakappo, kappati gāmantarakappo, kappati āvāsakappo, kappati anumatikappo, kappati āciṇṇakappo, kappati amathitakappo, kappati jaḷogiṃ pātuṃ, kappati adasakaṃ nisīdanaṃ, kappati jātarūparajata’’nti imāni dasa vatthūni dīpesuṃ. Tesaṃ susunāgaputto kāḷāsoko nāma rājā pakkho ahosi.

Tena kho pana samayena āyasmā yaso kākaṇḍakaputto vajjīsu cārikaṃ caramāno ‘‘vesālikā kira vajjiputtakā bhikkhū vesāliyaṃ dasa vatthūni dīpentī’’ti sutvā ‘‘na kho panetaṃ patirūpaṃ yvāhaṃ dasabalassa sāsanavipattiṃ sutvā appossukko bhaveyyaṃ. Handāhaṃ adhammavādino niggahetvā dhammaṃ dīpemī’’ti cintento yena vesālī tadavasari. Tatra sudaṃ āyasmā yaso kākaṇḍakaputto vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.

Tena kho pana samayena vesālikā vajjiputtakā bhikkhū tadahuposathe kaṃsapātiṃ udakena pūretvā majjhe bhikkhusaṅghassa ṭhapetvā āgatāgate vesālike upāsake evaṃ vadanti – ‘‘dethāvuso, saṅghassa kahāpaṇampi aḍḍhampi pādampi māsakarūpampi, bhavissati saṅghassa parikkhārena karaṇīya’’nti sabbaṃ tāva vattabbaṃ, yāva ‘‘imāya pana vinayasaṅgītiyā satta bhikkhusatāni anūnāni anadhikāni ahesuṃ, tasmā ayaṃ dutiyasaṅgīti sattasatikāti vuccatī’’ti.

Evaṃ tasmiñca sannipāte dvādasa bhikkhusatasahassāni sannipatiṃsu āyasmatā yasena samussāhitā. Tesaṃ majjhe āyasmatā revatena puṭṭhena sabbakāmittherena vinayaṃ vissajjentena tāni dasa vatthūni vinicchitāni, adhikaraṇaṃ vūpasamitaṃ. Atha therā ‘‘puna dhammañca vinayañca saṅgāyissāmā’’ti tipiṭakadhare pattapaṭisambhide sattasate bhikkhū uccinitvā vesāliyaṃ vālikārāme sannipatitvā mahākassapattherena saṅgāyitasadisameva sabbaṃ sāsanamalaṃ sodhetvā puna piṭakavasena nikāyavasena aṅgavasena dhammakkhandhavasena ca sabbaṃ dhammañca vinayañca saṅgāyiṃsu. Ayaṃ saṅgīti aṭṭhahi māsehi niṭṭhitā. Yā loke –

Satehi sattahi katā, tena sattasatāti ca;

Pubbe kataṃ upādāya, dutiyāti ca vuccatīti.

Sā panāyaṃ –

Yehi therehi saṅgītā, saṅgīti tesu vissutā;

Sabbakāmī ca sāḷho ca, revato khujjasobhito.

Yaso ca sāṇasambhūto, ete saddhivihārikā;

Therā ānandatherassa, diṭṭhapubbā tathāgataṃ.

Sumano vāsabhagāmī ca, ñeyyā saddhivihārikā;

Dve ime anuruddhassa, diṭṭhapubbā tathāgataṃ.

Dutiyo pana saṅgīto, yehi therehi saṅgaho;

Sabbepi pannabhārā te, katakiccā anāsavāti.

Ayaṃ dutiyasaṅgīti.


当时,随着日夜的流逝,佛陀涅槃一百年后,毗舍离的跋耆子比丘在毗舍离宣称这十件事是允许的:"用角盐储存是可以的,两指量食是可以的,在村间吃是可以的,在住处吃是可以的,得同意后吃是可以的,依习惯吃是可以的,未搅拌的乳酪是可以的,喝未发酵的椰子汁是可以的,无边坐具是可以的,接受金银是可以的。"善生那伽的儿子名叫迦罗阿输迦的国王支持他们。
那时,尊者耶舍迦干陀子在跋耆国游行,听说"毗舍离的跋耆子比丘在毗舍离宣称十件事是允许的",他想:"这是不适当的,我听到十力的教法衰败而无动于衷。来吧,我要制止非法说者,弘扬正法。"于是他来到毗舍离。尊者耶舍迦干陀子住在毗舍离大林重阁讲堂。
那时,毗舍离的跋耆子比丘在布萨日用水装满铜钵,放在比丘僧团中间,对来的毗舍离优婆塞们这样说:"朋友们,请给僧团迦利沙钵那、半钵那、四分之一钵那或者一摩沙迦,僧团将有所需用。"一切都应该说,直到"在这次律的结集中,有整整七百位比丘,不多不少,因此这次结集被称为七百结集。"
如此,在那次集会中,有十二万比丘集合,由尊者耶舍鼓励。在他们中间,由尊者离婆多询问,萨婆迦弥长老回答律,那十件事被裁决,争议被平息。然后长老们说:"我们再次结集法和律吧。"他们选出七百位通三藏、获四无碍解的比丘,在毗舍离的沙滩精舍集合,像大迦叶长老结集时一样清除一切教法的污垢,再次依藏、依部、依支分、依法蕴结集一切法和律。这次结集在八个月内完成。在世间:
由七百人所作,故名七百;
依前次而作,故名第二。
这次结集:
结集的长老们,以结集而闻名;
萨婆迦弥、娑罗、离婆多、屈祇苏比多、
耶舍和沙那参浮多,这些是
阿难陀长老的弟子,曾见如来。
须摩那和婆舍婆伽弥,应知是
阿那律陀的弟子,曾见如来。
第二次结集的长老们,
都已放下重担,所作已办,无漏。
这就是第二次结集。


Evamimaṃ dutiyasaṅgītiṃ saṅgāyitvā therā ‘‘uppajjissati nu kho anāgatepi sāsanassa evarūpaṃ abbuda’’nti olokayamānā imaṃ addasaṃsu – ‘‘ito vassasatassa upari aṭṭhārasame vasse pāṭaliputte dhammāsoko nāma rājā uppajjitvā sakalajambudīpe rajjaṃ kāressati. So buddhasāsane pasīditvā mahantaṃ lābhasakkāraṃ pavattayissati. Tato titthiyā lābhasakkāraṃ patthayamānā sāsane pabbajitvā sakaṃ sakaṃ diṭṭhiṃ paridīpessanti. Evaṃ sāsane mahantaṃ abbudaṃ uppajjissatī’’ti. Atha nesaṃ etadahosi – ‘‘kinnu kho mayaṃ etasmiṃ abbude uppanne sammukhā bhavissāma, na bhavissāmā’’ti. Atha te sabbeva tadā attano asammukhabhāvaṃ ñatvā ‘‘ko nu kho taṃ adhikaraṇaṃ vūpasametuṃ samattho bhavissatī’’ti sakalaṃ manussalokaṃ chakāmāvacaradevalokañca olokentā na kañci disvā brahmaloke tissaṃ nāma mahābrahmānaṃ addasaṃsu parittāyukaṃ uparibrahmalokūpapattiyā bhāvitamaggaṃ. Disvāna nesaṃ etadahosi – ‘‘sace mayaṃ etassa brahmuno manussaloke nibbattanatthāya ussāhaṃ kareyyāma, addhā esa moggalibrāhmaṇassa gehe paṭisandhiṃ gahessati. Tato ca mantehi palobhito nikkhamitvā pabbajissati. So evaṃ pabbajitvā sakalaṃ buddhavacanaṃ uggahetvā adhigatapaṭisambhido hutvā titthiye madditvā taṃ adhikaraṇaṃ vinicchitvā sāsanaṃ paggaṇhissatī’’ti.

Te brahmalokaṃ gantvā tissaṃ mahābrahmānaṃ etadavocuṃ – ‘‘ito vassasatassa upari aṭṭhārasame vasse sāsane mahantaṃ abbudaṃ uppajjissati. Mayañca sakalaṃ manussalokaṃ chakāmāvacaradevalokañca olokayamānā kañci sāsanaṃ paggahetuṃ samatthaṃ adisvā brahmalokaṃ vicinantā bhavantameva addasāma. Sādhu, sappurisa, manussaloke nibbattitvā dasabalassa sāsanaṃ paggaṇhituṃ paṭiññaṃ dehī’’ti.

Evaṃ vutte mahābrahmā, ‘‘ahaṃ kira sāsane uppannaṃ abbudaṃ sodhetvā sāsanaṃ paggahetuṃ samattho bhavissāmī’’ti haṭṭhapahaṭṭho udaggudaggo hutvā, ‘‘sādhū’’ti paṭissuṇitvā paṭiññaṃ adāsi. Therā brahmaloke taṃ karaṇīyaṃ tīretvā puna paccāgamiṃsu.

Tena kho pana samayena siggavatthero ca caṇḍavajjitthero ca dvepi navakā honti daharabhikkhū tipiṭakadharā pattapaṭisambhidā khīṇāsavā, te taṃ adhikaraṇaṃ na sampāpuṇiṃsu. Therā ‘‘tumhe, āvuso, amhākaṃ imasmiṃ adhikaraṇe no sahāyakā ahuvattha, tena vo idaṃ daṇḍakammaṃ hotu – ‘tisso nāma brahmā moggalibrāhmaṇassa gehe paṭisandhiṃ gaṇhissati, taṃ tumhākaṃ eko nīharitvā pabbājetu, eko buddhavacanaṃ uggaṇhāpetū’’’ti vatvā sabbepi yāvatāyukaṃ ṭhatvā –

Sabbakāmippabhutayo, tepi therā mahiddhikā;

Aggikkhandhāva lokamhi, jalitvā parinibbutā.

Dutiyaṃ saṅgahaṃ katvā, visodhetvāna sāsanaṃ;

Anāgatepi katvāna, hetuṃ saddhammasuddhiyā.

Khīṇāsavā vasippatthā, pabhinnapaṭisambhidā;

Aniccatāvasaṃ therā, tepi nāma upāgatā.

Evaṃ aniccataṃ jammiṃ, ñatvā durabhisambhavaṃ;

Taṃ pattuṃ vāyame dhīro, yaṃ niccaṃ amataṃ padanti.

Ettāvatā sabbākārena dutiyasaṅgītivaṇṇanā niṭṭhitā hoti.


这样结集了第二次结集后,长老们思考:"未来会不会再出现这样的教法危机?"他们看到:"从现在起一百一十八年后,在华氏城(巴特那)将出现一位名叫法阿育的国王,他将统治整个印度。他会信仰佛教,提供大量的供养和恭敬。因此,外道们为了获得供养和恭敬,会进入教团,宣扬各自的见解。这样教法将面临重大危机。"
然后他们想:"当这个危机出现时,我们会在场吗?"他们知道自己那时都不会在场,于是想:"谁能够解决这个问题呢?"他们观察整个人间和六欲天界,都没有看到合适的人选,但在梵天界看到一位名叫底沙的大梵天,寿命短暂,已修习往生上层梵天界的道。看到后他们想:"如果我们鼓励这位梵天投生人间,他一定会投生到目犍连婆罗门家。然后受到咒语的诱惑出家,出家后学习整个佛语,获得无碍解,击败外道,裁决那个争议,弘扬教法。"
他们去梵天界对底沙大梵天说:"从现在起一百一十八年后,教法将面临重大危机。我们观察整个人间和六欲天界,都没有看到能弘扬教法的人,在梵天界寻找时只看到你。善男子,请答应投生人间,弘扬十力的教法。"
听到这话,大梵天欢喜雀跃地想:"原来我能够解决教法的危机,弘扬教法",便欣然答应。长老们在梵天界完成这件事后就回来了。
那时,悉伽婆长老和栴陀跋耆长老都是年轻的新比丘,通三藏,获得无碍解,漏尽。他们没有参与这件事。长老们说:"朋友们,你们没有在这件事上帮助我们,因此这是你们的惩罚 - '名叫底沙的梵天将投生到目犍连婆罗门家,你们一个要引导他出家,一个要教导他佛语。'"说完后,所有人都活到寿命尽头 -
萨婆迦弥等长老,都有大神通;
如火聚在世间,燃烧后般涅槃。
完成第二次结集,清净了教法;
为未来也建立,正法清净的因。
漏尽得自在,获无碍解;
诸长老也终究,归于无常。
如是了知难以克服的可厌无常,
智者应努力证得永恒不死之处。
至此,第二次结集的解释已经完全结束。


Dutiyasaṅgītikathā niṭṭhitā

Tatiyasaṅgītikathā

Tissopi kho mahābrahmā brahmalokato cavitvā moggalibrāhmaṇassa gehe paṭisandhiṃ aggahesi. Siggavattheropi tassa paṭisandhiggahaṇato pabhuti satta vassāni brāhmaṇassa gehaṃ piṇḍāya pāvisi. Ekadivasampi uḷuṅkamattaṃ vā yāguṃ kaṭacchumattaṃ vā bhattaṃ nālattha. Sattannaṃ pana vassānaṃ accayena ekadivasaṃ ‘‘aticchatha, bhante’’ti vacanamattaṃ alattha. Taṃdivasameva brāhmaṇopi bahiddhā kiñci karaṇīyaṃ katvā āgacchanto paṭipathe theraṃ disvā, ‘‘bho pabbajita, amhākaṃ gehaṃ agamitthā’’ti āha. ‘‘Āma, brāhmaṇa, agamimhā’’ti. ‘‘Api kiñci labhitthā’’ti? ‘‘Āma, brāhmaṇa, labhimhā’’ti. So gehaṃ gantvā pucchi – ‘‘tassa pabbajitassa kiñci adatthā’’ti? ‘‘Na kiñci adamhā’’ti. Brāhmaṇo dutiyadivase gharadvāreyeva nisīdi ‘‘ajja pabbajitaṃ musāvādena niggahessāmī’’ti. Thero dutiyadivase brāhmaṇassa gharadvāraṃ sampatto. Brāhmaṇo theraṃ disvāva evamāha – ‘‘tumhe hiyyo amhākaṃ gehe kiñci aladdhāyeva ‘labhimhā’ti avocuttha. Vaṭṭati nu kho tumhākaṃ musāvādo’’ti! Thero āha – ‘‘mayaṃ, brāhmaṇa, tumhākaṃ gehe satta vassāni ‘aticchathā’ti vacanamattampi alabhitvā hiyyo ‘aticchathā’ti vacanamattaṃ labhimha; athetaṃ paṭisanthāraṃ upādāya evamavocumhā’’ti.

Brāhmaṇo cintesi – ‘‘ime paṭisanthāramattampi labhitvā ‘labhimhā’ti pasaṃsanti, aññaṃ kiñci khādanīyaṃ bhojanīyaṃ labhitvā kasmā na pasaṃsantī’’ti pasīditvā attano atthāya paṭiyāditabhattato kaṭacchumattaṃ bhikkhaṃ tadupiyañca byañjanaṃ dāpetvā ‘‘imaṃ bhikkhaṃ sabbakālaṃ tumhe labhissathā’’ti āha . So punadivasato pabhuti upasaṅkamantassa therassa upasamaṃ disvā bhiyyosomattāya pasīditvā theraṃ niccakālaṃ attano ghare bhattavissaggakaraṇatthāya yāci. Thero adhivāsetvā divase divase bhattakiccaṃ katvā gacchanto thokaṃ thokaṃ buddhavacanaṃ kathetvā gacchati. Sopi kho māṇavako soḷasavassuddesikoyeva tiṇṇaṃ vedānaṃ pāragū ahosi. Brahmalokato āgatasuddhasattassa āsane vā sayane vā añño koci nisajjitā vā nipajjitā vā natthi. So yadā ācariyagharaṃ gacchati, tadāssa mañcapīṭhaṃ setena vatthena paṭicchādetvā laggetvā ṭhapenti. Thero cintesi – ‘‘samayo dāni māṇavakaṃ pabbājetuṃ, cirañca me idhāgacchantassa, na ca kāci māṇavakena saddhiṃ kathā uppajjati. Handa dāni iminā upāyena pallaṅkaṃ nissāya uppajjissatī’’ti gehaṃ gantvā yathā tasmiṃ gehe ṭhapetvā māṇavakassa pallaṅkaṃ aññaṃ na kiñci āsanaṃ dissati tathā adhiṭṭhāsi. Brāhmaṇassa gehajano theraṃ disvā aññaṃ kiñci āsanaṃ apassanto māṇavakassa pallaṅkaṃ attharitvā therassa adāsi. Nisīdi thero pallaṅke. Māṇavakopi kho taṅkhaṇaññeva ācariyagharā āgamma theraṃ attano pallaṅke nisinnaṃ disvā kupito anattamano ‘‘ko mama pallaṅkaṃ samaṇassa paññapesī’’ti āha.


第二次结集的论述结束
第三次结集的论述
那位底沙大梵天从梵天界死后,投生到目犍连婆罗门家。悉伽婆长老从他投生起就连续七年到婆罗门家托钵。一天也没得到哪怕一勺粥或一勺饭。七年过后,有一天只得到一句"请走吧,尊者"。就在那天,婆罗门外出办事回来,在路上遇到长老,问道:"出家人,你去过我们家吗?"长老回答:"是的,婆罗门,我去过。""得到什么了吗?""是的,婆罗门,得到了。"婆罗门回家后问:"你们给那出家人什么了吗?""我们什么也没给。"婆罗门第二天就坐在家门口,想:"今天我要抓这出家人说谎。"长老第二天来到婆罗门家门口。婆罗门一见他就说:"你们昨天在我们家什么也没得到,却说'得到了'。你们说谎是可以的吗?"长老说:"婆罗门,我们在你们家七年都没得到一句'请走吧',昨天得到了一句'请走吧';因此,考虑到这个问候,我们才这么说的。"
婆罗门想:"他们仅仅得到一句问候就称赞说'得到了',如果得到什么食物饮料,他们怎么不称赞呢?"于是生起信心,从自己准备的饭菜中舀了一勺施舍,还配了咖哩,说:"你们以后每天都会得到这个布施。"从第二天起,他看到前来的长老如此平静,更加生起信心,请长老每天都到自己家里用餐。长老答应了,每天用完餐离开时都会讲一点佛法。那个男孩十六岁就精通三吠陀。从梵天界来的纯净有情,没有人可以坐或躺在他的座位或床上。当他去老师家时,人们就用白布遮盖他的床椅并悬挂起来。长老想:"现在是引导男孩出家的时候了,我来这里很久了,却没有跟男孩说过话。好吧,现在我要用这个方法让他因坐垫而生起对话。"他去到房子,决意使除了男孩的坐垫外看不到其他座位。婆罗门家的人看到长老,找不到其他座位,就铺上男孩的坐垫给长老。长老坐在坐垫上。刚好那时男孩从老师家回来,看到长老坐在自己的坐垫上,生气不悦,说:"谁给沙门铺了我的坐垫?"


Thero bhattakiccaṃ katvā vūpasante māṇavakassa caṇḍikkabhāve evamāha – ‘‘kiṃ pana tvaṃ, māṇavaka, kiñci mantaṃ jānāsī’’ti? Māṇavako ‘‘bho pabbajita, mayi dāni mante ajānante aññe ke jānissantī’’ti vatvā, theraṃ pucchi – ‘‘tumhe pana mantaṃ jānāthā’’ti? ‘‘Puccha, māṇavaka, pucchitvā sakkā jānitu’’nti. Atha kho māṇavako tīsu vedesu sanighaṇḍukeṭubhesu sākkharappabhedesu itihāsapañcamesu yāni yāni gaṇṭhiṭṭhānāni, yesaṃ yesaṃ nayaṃ neva attanā passati nāpissa ācariyo addasa, tesu tesu theraṃ pucchi. Thero ‘‘pakatiyāpi tiṇṇaṃ vedānaṃ pāragū, idāni pana paṭisambhidāppatto, tenassa natthi tesaṃ pañhānaṃ vissajjane bhāro’’ti tāvadeva te pañhe vissajjetvā māṇavakaṃ āha – ‘‘māṇavaka, ahaṃ tayā bahuṃ pucchito; ahampi dāni taṃ ekaṃ pañhaṃ pucchāmi, byākarissasi me’’ti? ‘‘Āma, bho pabbajita, puccha byākarissāmī’’ti. Thero cittayamake imaṃ pañhaṃ pucchi –

‘‘Yassa cittaṃ uppajjati na nirujjhati tassa cittaṃ nirujjhissati nuppajjissati; yassa vā pana cittaṃ nirujjhissati nuppajjissati tassa cittaṃ uppajjati na nirujjhatī’’ti?

Māṇavo uddhaṃ vā adho vā harituṃ asakkonto ‘‘kiṃ nāma, bho pabbajita, ida’’nti āha. ‘‘Buddhamanto nāmāyaṃ, māṇavā’’ti. ‘‘Sakkā panāyaṃ, bho, mayhampi dātu’’nti. ‘‘Sakkā māṇava, amhehi gahitapabbajjaṃ gaṇhantassa dātu’’nti. Tato māṇavo mātāpitaro upasaṅkamitvā āha – ‘‘ayaṃ pabbajito buddhamantaṃ nāma jānāti, na ca attano santike apabbajitassa deti, ahaṃ etassa santike pabbajitvā mantaṃ uggaṇhissāmī’’ti.

Athassa mātāpitaro ‘‘pabbajitvāpi no putto mante gaṇhatu, gahetvā punāgamissatī’’ti maññamānā ‘‘uggaṇha, puttā’’ti anujāniṃsu. Thero dārakaṃ pabbājetvā dvattiṃsākārakammaṭṭhānaṃ tāva ācikkhi. So tattha parikammaṃ karonto nacirasseva sotāpattiphale patiṭṭhahi. Tato thero cintesi – ‘‘sāmaṇero sotāpattiphale patiṭṭhito, abhabbo dāni sāsanato nivattituṃ. Sace panassāhaṃ kammaṭṭhānaṃ vaḍḍhetvā katheyyaṃ, arahattaṃ pāpuṇeyya, appossukko bhaveyya buddhavacanaṃ gahetuṃ, samayo dāni naṃ caṇḍavajjittherassa santikaṃ pesetu’’nti. Tato āha – ‘‘ehi tvaṃ, sāmaṇera, therassa santikaṃ gantvā buddhavacanaṃ uggaṇha. Mama vacanena tañca ārogyaṃ puccha; evañca vadehi – ‘upajjhāyo maṃ, bhante, tumhākaṃ santikaṃ pahiṇī’ti. ‘Ko nāma te upajjhāyo’ti ca vutte ‘siggavatthero nāma, bhante’ti vadeyyāsi. ‘Ahaṃ ko nāmā’ti vutte evaṃ vadeyyāsi – ‘mama upajjhāyo, bhante, tumhākaṃ nāmaṃ jānātī’’’ti.


长老在完成饮食后,看到男孩愤怒的样子,便问道:"你知道什么咒语吗,小子?"男孩回答说:"尊者,我现在对咒语毫无所知,难道还有其他人会知道吗?"长老问:"那么你知道我吗?"男孩说:"请问,尊者,问了之后可以知道吗?"于是男孩在三吠陀的各个部分、音节的分类、历史的五种中,问了许多他自己无法理解的问题。长老说:"本来我就精通三吠陀,现在又获得无碍解,因此对于这些问题的回答并不困难。"于是长老回答了那些问题后,对男孩说:"小子,我问了你很多问题,现在我也问你一个问题,你能给我解释吗?"男孩答应道:"好的,尊者,请问我会解释的。"
长老问了这个问题:
"那个人的心生起而不消失,他的心会消失吗?又或者那个人的心不消失而不生起,他的心会生起而不消失吗?"
男孩无法向上或向下回答,于是问道:"尊者,这是什么?"长老说:"这是佛教的咒语,小子。"男孩说:"这可以传授给我吗,尊者?"长老回答说:"可以,小子,我们可以传授给你。"
于是男孩去找父母,说:"这个出家人知道佛教的咒语,而且不把它教给我,我想出家跟随他学习咒语。"他的父母认为:"即使他出家也不会学到咒语,他出家后会回来。"于是他们说:"去学吧,儿子。"长老教导男孩三十种修行法。男孩在修行中不久便证得了入流果。随后长老想:"小沙弥已证得入流果,现在不可能再让他离开教法。如果我再多教他修行法,他将获得阿罗汉果,并且会毫不犹豫地接受佛法。现在是时候将他送到那位长老那里了。"于是他对男孩说:"来吧,小沙弥,去找那位长老学习佛法。你问他健康的情况,并且要这样说:'尊者,我被您派来找您。'当问到'你的老师是谁?'时,你可以回答说:'是悉伽婆长老,尊者。'当问到'我是谁?'时,你应这样回答:'我老师,尊者,知道您的名字。'"


‘‘Evaṃ, bhante’’ti kho tisso sāmaṇero theraṃ abhivādetvā padakkhiṇaṃ katvā anupubbena caṇḍavajjittherassa santikaṃ gantvā vanditvā ekamantaṃ aṭṭhāsi. Thero sāmaṇeraṃ pucchi – ‘‘kuto āgatosī’’ti? ‘‘Upajjhāyo maṃ, bhante, tumhākaṃ santikaṃ pahiṇī’’ti. ‘‘Ko nāma te upajjhāyo’’ti? ‘‘Siggavatthero nāma, bhante’’ti. ‘‘Ahaṃ ko nāmā’’ti? ‘‘Mama upajjhāyo, bhante, tumhākaṃ nāmaṃ jānātī’’ti. ‘‘Pattacīvaraṃ dāni paṭisāmehī’’ti. ‘‘Sādhu, bhante’’ti sāmaṇero pattacīvaraṃ paṭisāmetvā punadivase pariveṇaṃ sammajjitvā udakadantaponaṃ upaṭṭhāpesi. Thero tassa sammajjitaṭṭhānaṃ puna sammajji . Taṃ udakaṃ chaḍḍetvā aññaṃ udakaṃ āhari. Tañca dantakaṭṭhaṃ apanetvā aññaṃ dantakaṭṭhaṃ gaṇhi. Evaṃ satta divasāni katvā sattame divase puna pucchi. Sāmaṇero punapi pubbe kathitasadisameva kathesi. Thero ‘‘so vatāyaṃ brāhmaṇo’’ti sañjānitvā ‘‘kimatthaṃ āgatosī’’ti āha. ‘‘Buddhavacanaṃ uggaṇhatthāya, bhante’’ti. Thero ‘‘uggaṇha dāni, sāmaṇerā’’ti vatvā puna divasato pabhuti buddhavacanaṃ paṭṭhapesi. Tisso sāmaṇerova hutvā, ṭhapetvā vinayapiṭakaṃ sabbaṃ buddhavacanaṃ uggaṇhi saddhiṃ aṭṭhakathāya. Upasampannakāle pana avassikova samāno tipiṭakadharo ahosi. Ācariyupajjhāyā moggaliputtatissattherassa hatthe sakalaṃ buddhavacanaṃ patiṭṭhāpetvā yāvatāyukaṃ ṭhatvā parinibbāyiṃsu. Moggaliputtatissattheropi aparena samayena kammaṭṭhānaṃ vaḍḍhetvā arahattappatto bahūnaṃ dhammavinayaṃ vācesi.


“是的，尊者。”那位小沙弥向长老行礼，绕着他转了一圈，然后逐步走向那位名叫悉伽瓦的长老，向他致敬并站在一旁。长老问小沙弥：“你从哪里来？”小沙弥回答：“尊者，我是被我的老师派来找您的。”长老问：“你的老师是谁？”小沙弥说：“是悉伽瓦长老，尊者。”长老又问：“我是谁？”小沙弥回答：“尊者，我的老师知道您的名字。”长老说：“现在请你把托钵拿来。”小沙弥答道：“好的，尊者。”小沙弥拿来托钵，然后第二天打扫僧舍，准备水供养。长老又在他打扫的地方再次打扫。把水倒掉后，再取来其他水。将牙刷放下后，再拿起另一根牙刷。就这样经过七天，第七天再次询问。小沙弥又如之前一样回答。长老意识到：“这个婆罗门确实如此。”于是问：“你来这里有什么事？”小沙弥回答：“是为了学习佛法，尊者。”长老说：“现在可以学习了，小沙弥。”于是从那天起开始教授佛法。小沙弥成为了小沙弥，除了戒律藏外，所有的佛法都和注释一起学习。在受戒时，他也成为了三藏的持有者。在老师和上师莫伽利普特提萨长老的手中，所有的佛法都得到了确立，直到他圆寂。莫伽利普特提萨长老后来又增加了修行法，获得了阿罗汉果，并为许多人讲授法和戒。


Tena kho pana samayena bindusārassa rañño ekasataputtā ahesuṃ. Te sabbe asoko attanā saddhiṃ ekamātikaṃ tissakumāraṃ ṭhapetvā ghātesi. Ghātento ca cattāri vassāni anabhisittova rajjaṃ kāretvā catunnaṃ vassānaṃ accayena tathāgatassa parinibbānato dvinnaṃ vassasatānaṃ upari aṭṭhārasame vasse sakalajambudīpe ekarajjābhisekaṃ pāpuṇi . Abhisekānubhāvena cassa imā rājiddhiyo āgatā – mahāpathaviyā heṭṭhā yojanappamāṇe āṇā pavattati; tathā upari ākāse anotattadahato aṭṭhahi kājehi soḷasa pānīyaghaṭe divase divase devatā āharanti, yato sāsane uppannasaddho hutvā aṭṭha ghaṭe bhikkhusaṅghassa adāsi, dve ghaṭe saṭṭhimattānaṃ tipiṭakadharabhikkhūnaṃ, dve ghaṭe aggamahesiyā asandhimittāya, cattāro ghaṭe attanā paribhuñji; devatāeva himavante nāgalatādantakaṭṭhaṃ nāma atthi siniddhaṃ mudukaṃ rasavantaṃ taṃ divase divase āharanti, yena rañño ca mahesiyā ca soḷasannañca nāṭakitthisahassānaṃ saṭṭhimattānañca bhikkhusahassānaṃ devasikaṃ dantaponakiccaṃ nippajjati. Devasikameva cassa devatā agadāmalakaṃ agadaharītakaṃ suvaṇṇavaṇṇañca gandharasasampannaṃ ambapakkaṃ āharanti. Tathā chaddantadahato pañcavaṇṇanivāsanapāvuraṇaṃ pītakavaṇṇahatthapucchanapaṭakaṃ dibbañca pānakaṃ āharanti. Devasikameva panassa nhānagandhaṃ anuvilepanagandhaṃ pārupanatthāya asuttamayikaṃ sumanapupphapaṭaṃ mahārahañca añjanaṃ nāgabhavanato nāgarājāno āharanti. Chaddantadaheva uṭṭhitassa sālino nava vāhasahassāni divase divase sukā āharanti. Mūsikā nitthusakaṇe karonti, ekopi khaṇḍataṇḍulo na hoti, rañño sabbaṭṭhānesu ayameva taṇḍulo paribhogaṃ gacchati. Madhumakkhikā madhuṃ karonti. Kammārasālāsu acchā kūṭaṃ paharanti. Karavīkasakuṇā āgantvā madhurassaraṃ vikūjantā rañño balikammaṃ karonti.

Imāhi iddhīhi samannāgato rājā ekadivasaṃ suvaṇṇasaṅkhalikabandhanaṃ pesetvā catunnaṃ buddhānaṃ adhigatarūpadassanaṃ kappāyukaṃ kāḷaṃ nāma nāgarājānaṃ ānayitvā setacchattassa heṭṭhā mahārahe pallaṅke nisīdāpetvā anekasatavaṇṇehi jalaja thalajapupphehi suvaṇṇapupphehi ca pūjaṃ katvā sabbālaṅkārapaṭimaṇḍitehi soḷasahi nāṭakitthisahassehi samantato parikkhipitvā ‘‘anantañāṇassa tāva me saddhammavaracakkavattino sammāsambuddhassa rūpaṃ imesaṃ akkhīnaṃ āpāthaṃ karohī’’ti vatvā tena nimmitaṃ sakalasarīravippakiṇṇapuññappabhāvanibbattāsītānubyañjanapaṭimaṇḍitadvattiṃsamahāpurisalakkhaṇasassirīkatāya vikasitakamaluppalapuṇḍarīkapaṭimaṇḍitamiva salilatalaṃ tārāgaṇarasmijālavisadavipphuritasobhāsamujjalitamiva gaganatalaṃ nīlapītalohitādibhedavicitravaṇṇaraṃsivinaddhabyāmappabhāparikkhepavilāsitāya sañcāppabhānurāgaindadhanuvijjulatāparikkhittamiva kanakagirisikharaṃ nānāvirāgavimalaketumālāsamujjalitacārumatthakasobhaṃ nayanarasāyatanamiva brahmadevamanujanāgayakkhagaṇānaṃ buddharūpaṃ passanto satta divasāni akkhipūjaṃ nāma akāsi.


在那时，宾都沙王有一百个儿子。他们都联合起来，除了阿索卡以外，杀死了他们的父亲。在杀死父亲后，他们在没有被任命的情况下统治了四年。经过四年的时间，从世尊圆寂后又过了两百年，他们在十八年内达到了整个阇摩地（现代的印度）的一统加冕。由于加冕的缘故，王国的权力也随之而来——在大地上，命令在一由一由的范围内发布；在天空中，天神每天用十六个水瓶提供水，因而在教法中产生了信心，向僧团提供了八个瓶子，向六十位持有三藏的僧人提供了两个瓶子，向大妃的亲属提供了两个瓶子，四个瓶子则由他自己享用。天神每天从喜马拉雅山（现代的喜马拉雅山脉）带来名为“湿泥”的甜美食物，供给国王和大妃以及十六位舞女和六十位僧人，进行天神的牙齿供养。天神还带来了美味的果实，如山楂、柠檬、金色的果实等。天神还带来了五种颜色的衣物和美味的饮品。天神为了洗浴的香气和涂抹的香气，带来了不粘的香花和大麻膏，来自龙宫的龙王们也带来了这些。天神每天又带来了九千个新鲜的米饭。老鼠在无所事事的情况下进行工作，甚至没有一根小草，国王在所有地方都享用这根小草。蜜蜂则酿蜜。工匠们在工作室里打磨木材。鸲鹆鸟飞来，发出甜美的声音，为国王献上贡品。
有一天，这位国王带着金色的锁链，召集了四位佛陀所获得的形象，邀请名为黑色的龙王，坐在白色的伞下，装饰着很多色彩的水生和陆生花朵，金色的花朵，向他致敬。他说：“愿我能为这些拥有无限智慧的正法之轮的正觉者所展现的形象，成为这些眼睛的开阔。”于是，因而显现出整个身体的光辉，装饰着三十种伟人的特征，像盛开的莲花、蒲团般的光辉，闪耀的星星般的光辉，像云彩般的美丽，像金色山峰般的光辉，像多彩的光辉，像金色的山峰般的美丽，仿佛在美丽的光辉中，七天之内，国王进行了一次眼睛的供养。


Rājā kira abhisekaṃ pāpuṇitvā tīṇiyeva saṃvaccharāni bāhirakapāsaṇḍaṃ pariggaṇhi. Catutthe saṃvacchare buddhasāsane pasīdi. Tassa kira pitā bindusāro brāhmaṇabhatto ahosi, so brāhmaṇānañca brāhmaṇajātiyapāsaṇḍānañca paṇḍaraṅgaparibbājakādīnaṃ saṭṭhisahassamattānaṃ niccabhattaṃ paṭṭhapesi. Asokopi pitarā pavattitaṃ dānaṃ attano antepure tatheva dadamāno ekadivasaṃ sīhapañjare ṭhito te upasamaparibāhirena ācārena bhuñjamāne asaṃyatindriye avinītairiyāpathe disvā cintesi – ‘‘īdisaṃ dānaṃ upaparikkhitvā yuttaṭṭhāne dātuṃ vaṭṭatī’’ti. Evaṃ cintetvā amacce āha – ‘‘gacchatha, bhaṇe, attano attano sādhusammate samaṇabrāhmaṇe antepuraṃ atiharatha, dānaṃ dassāmā’’ti. Amaccā ‘‘sādhu, devā’’ti rañño paṭissuṇitvā te te paṇḍaraṅgaparibbājakājīvakanigaṇṭhādayo ānetvā ‘‘ime, mahārāja, amhākaṃ arahanto’’ti āhaṃsu.

Atha rājā antepure uccāvacāni āsanāni paññapetvā ‘‘āgacchantū’’ti vatvā āgatāgate āha – ‘‘attano attano patirūpe āsane nisīdathā’’ti . Tesu ekacce bhaddapīṭhakesu, ekacce phalakapīṭhakesu nisīdiṃsu. Te disvā rājā ‘‘natthi nesaṃ anto sāro’’ti ñatvā tesaṃ anurūpaṃ khādanīyaṃ bhojanīyaṃ datvā uyyojesi.

Evaṃ gacchante kāle ekadivasaṃ rājā sīhapañjare ṭhito addasa nigrodhasāmaṇeraṃ rājaṅgaṇena gacchantaṃ dantaṃ guttaṃ santindriyaṃ iriyāpathasampannaṃ. Ko panāyaṃ nigrodho nāma? Bindusārarañño jeṭṭhaputtassa sumanarājakumārassa putto.

Tatrāyaṃ anupubbikathā –

Bindusārarañño kira dubbalakāleyeva asokakumāro attanā laddhaṃ ujjenīrajjaṃ pahāya āgantvā sabbanagaraṃ attano hatthagataṃ katvā sumanarājakumāraṃ aggahesi. Taṃdivasameva sumanassa rājakumārassa sumanā nāma devī paripuṇṇagabbhā ahosi. Sā aññātakavesena nikkhamitvā avidūre aññataraṃ caṇḍālagāmaṃ sandhāya gacchantī jeṭṭhakacaṇḍālassa gehato avidūre aññatarasmiṃ nigrodharukkhe adhivatthāya devatāya ‘‘ito ehi, sumane’’ti vadantiyā saddaṃ sutvā tassā samīpaṃ gatā. Devatā attano ānubhāvena ekaṃ sālaṃ nimminitvā ‘‘ettha vasāhī’’ti adāsi. Sā taṃ sālaṃ pāvisi. Gatadivaseyeva ca puttaṃ vijāyi. Sā tassa nigrodhadevatāya pariggahitattā ‘‘nigrodho’’ tveva nāmaṃ akāsi. Jeṭṭhakacaṇḍālo diṭṭhadivasato pabhuti taṃ attano sāmidhītaraṃ viya maññamāno nibaddhavattaṃ paṭṭhapesi. Rājadhītā tattha satta vassāni vasi. Nigrodhakumāropi sattavassiko jāto. Tadā mahāvaruṇatthero nāma eko arahā dārakassa hetusampadaṃ disvā rakkhitvā tattha viharamāno ‘‘sattavassiko dāni dārako, kālo naṃ pabbājetu’’nti cintetvā rājadhītāya ārocāpetvā nigrodhakumāraṃ pabbājesi. Kumāro khuraggeyeva arahattaṃ pāpuṇi. So ekadivasaṃ pātova sarīraṃ jaggitvā ācariyupajjhāyavattaṃ katvā pattacīvaramādāya ‘‘mātuupāsikāya gehadvāraṃ gacchāmī’’ti nikkhami. Mātunivāsanaṭṭhānañcassa dakkhiṇadvārena nagaraṃ pavisitvā nagaramajjhena gantvā pācīnadvārena nikkhamitvā gantabbaṃ hoti.


国王在获得加冕后，三年内将外道视为异端。在第四年，王对佛教产生了信心。国王的父亲宾都沙是一个婆罗门，他为婆罗门和婆罗门种姓的异端者建立了六万的常供。阿索卡在父亲的影响下，也在自己的宫殿中同样施舍。有一天，他站在狮子笼前，看到那些外道者在饮食时不受控制，心中思考：“这种供养应该在合适的地方给予。”于是他对大臣们说：“去吧，各位，把你们的供养带到自己的善意的僧人和婆罗门那里。”大臣们回应道：“好的，陛下。”于是他们把那些外道者带来，告诉国王：“这些，陛下，是我们的圣者。”
于是国王在宫殿中设置了高低不同的座位，命令他们：“请坐。”他们中有些人坐在高座上，有些人坐在果盘上。国王见状，意识到他们没有内涵，于是给他们提供了合适的食物，然后让他们离开。
在这样的情况下，有一天，国王在狮子笼中站着，看到一位名叫尼格罗达的小沙弥走过王宫，心中安宁，行走得体。国王心想：“这位尼格罗达是谁？”他是宾都沙王的长子，名叫苏曼拉贾。
接下来是他的经过——
据说宾都沙王在强盛时期，阿索卡王放弃了自己获得的乌贼王国，来到这里，统治了整个城市，任命了苏曼拉贾为王。就在那一天，苏曼拉贾的妻子名叫苏曼娜，怀孕了。她在某个时候悄悄离开，前往一个叫做“恰达拉”的村庄，听到一位长者的声音：“来吧，苏曼。”她走近长者，长者凭借自己的神通为她建造了一间屋子，告诉她：“在这里住吧。”她进入屋子，正当天生了一个儿子。由于她被尼格罗达的神灵所保护，因此给孩子起名为“尼格罗达”。从那天起，长者看到了她的儿子，觉得他像是自己的孩子，便开始为他安排生活。王女在这里住了七年，而尼格罗达也出生了七年。那时，有一位名叫大水神的阿罗汉，看到这个孩子的因缘，便在此居住，想着：“这个七岁的孩子，应该让他出家。”于是他向王女报告，便让尼格罗达出家。小王子在马背上获得了阿罗汉果。有一天，他早上醒来，做好了老师的职责，拿着托钵，准备去母亲的家门口。他的母亲的住处在城的南门，进入城市后穿过城市中心，最后从东门出去。


Tena ca samayena asoko dhammarājā pācīnadisābhimukho sīhapañjare caṅkamati. Taṅkhaṇaññeva nigrodho rājaṅgaṇaṃ sampāpuṇi santindriyo santamānaso yugamattaṃ pekkhamāno. Tena vuttaṃ – ‘‘ekadivasaṃ rājā sīhapañjare ṭhito addasa nigrodhasāmaṇeraṃ rājaṅgaṇena gacchantaṃ dantaṃ guttaṃ santindriyaṃ iriyāpathasampanna’’nti. Disvā panassa etadahosi – ‘‘ayaṃ jano sabbopi vikkhittacitto bhantamigappaṭibhāgo. Ayaṃ pana dārako avikkhittacitto ativiya cassa ālokitavilokitaṃ samiñjanapasāraṇañca sobhati. Addhā etassa abbhantare lokuttaradhammo bhavissatī’’ti rañño saha dassaneneva sāmaṇere cittaṃ pasīdi, pemaṃ saṇṭhahi. Kasmā? Pubbe hi kira puññakaraṇakāle esa rañño jeṭṭhabhātā vāṇijako ahosi. Vuttampi hetaṃ –

‘‘Pubbe va sannivāsena, paccuppannahitena vā;

Evaṃ taṃ jāyate pemaṃ, uppalaṃ va yathodake’’ti. (jā. 1.

就在那时,法王阿育王面向东方,在狮子笼中散步。正好此时,尼格罗达来到了王宫广场,眼睛平视前方,心平气和。因此有言:"有一天,国王站在狮子笼中,看到尼格罗达沙弥走过王宫广场,温文尔雅,举止得体。"看到后,国王心想:"所有这些人都心神不定,如同受惊的鹿。但这个孩子却心神安定,他的举止言行都非常优雅。肯定他内心有出世间的法。"国王一见到沙弥就心生欢喜,产生了爱护之心。为什么呢?据说在过去行善时,国王曾是他的兄长,是个商人。正如所说:
"由于过去的共处,
或现在的亲善;
爱就这样生起,
如水中的莲花。"

2.174);

Atha rājā sañjātapemo sabahumāno ‘‘etaṃ sāmaṇeraṃ pakkosathā’’ti amacce pesesi. ‘‘Te aticirāyantī’’ti puna dve tayo pesesi – ‘‘turitaṃ āgacchatū’’ti. Sāmaṇero attano pakatiyā eva agamāsi. Rājā patirūpamāsanaṃ ñatvā ‘‘nisīdathā’’ti āha. So ito cito ca viloketvā ‘‘natthi dāni aññe bhikkhū’’ti samussitasetacchattaṃ rājapallaṅkaṃ upasaṅkamitvā pattaggahaṇatthāya rañño ākāraṃ dassesi. Rājā taṃ pallaṅkasamīpaṃ upagacchantaṃyeva disvā cintesi – ‘‘ajjeva dāni ayaṃ sāmaṇero imassa gehassa sāmiko bhavissatī’’ti sāmaṇero rañño hatthe pattaṃ datvā pallaṅkaṃ abhiruhitvā nisīdi. Rājā attano atthāya sampāditaṃ sabbaṃ yāgukhajjakabhattavikatiṃ upanāmesi. Sāmaṇero attano yāpanīyamattakameva sampaṭicchi. Bhattakiccāvasāne rājā āha – ‘‘satthārā tumhākaṃ dinnovādaṃ jānāthā’’ti? ‘‘Jānāmi, mahārāja, ekadesenā’’ti. ‘‘Tāta, mayhampi naṃ kathehī’’ti. ‘‘Sādhu, mahārājā’’ti rañño anurūpaṃ dhammapade appamādavaggaṃ anumodanatthāya abhāsi.

Rājā pana ‘‘appamādo amatapadaṃ, pamādo maccuno pada’’nti sutvāva ‘‘aññātaṃ, tāta, pariyosāpehī’’ti āha. Anumodanāvasāne ca ‘‘aṭṭha te, tāta, dhuvabhattāni dammī’’ti āha. Sāmaṇero āha – ‘‘etāni ahaṃ upajjhāyassa dammi, mahārājā’’ti. ‘‘Ko ayaṃ, tāta, upajjhāyo nāmā’’ti? ‘‘Vajjāvajjaṃ disvā codetā sāretā ca, mahārājā’’ti. ‘‘Aññānipi te, tāta, aṭṭha dammī’’ti. ‘‘Etāni ācariyassa dammi, mahārājā’’ti. ‘‘Ko ayaṃ, tāta, ācariyo nāmā’’ti? ‘‘Imasmiṃ sāsane sikkhitabbakadhammesu patiṭṭhāpetā, mahārājā’’ti. ‘‘Sādhu, tāta, aññānipi te aṭṭha dammī’’ti. ‘‘Etānipi bhikkhusaṅghassa dammi, mahārājā’’ti. ‘‘Ko ayaṃ, tāta, bhikkhusaṅgho nāmā’’ti? ‘‘Yaṃ nissāya , mahārāja, amhākaṃ ācariyupajjhāyānañca mama ca pabbajjā ca upasampadā cā’’ti. Rājā bhiyyoso mattāya tuṭṭhacitto āha – ‘‘aññānipi te, tāta, aṭṭha dammī’’ti. Sāmaṇero ‘‘sādhū’’ti sampaṭicchitvā punadivase dvattiṃsa bhikkhū gahetvā rājantepuraṃ pavisitvā bhattakiccamakāsi. Rājā ‘‘aññepi dvattiṃsa bhikkhū tumhehi saddhiṃ sve bhikkhaṃ gaṇhantū’’ti eteneva upāyena divase divase vaḍḍhāpento saṭṭhisahassānaṃ brāhmaṇaparibbājakādīnaṃ bhattaṃ upacchinditvā antonivesane saṭṭhisahassānaṃ bhikkhūnaṃ niccabhattaṃ paṭṭhapesi nigrodhatthere gateneva pasādena. Nigrodhattheropi rājānaṃ saparisaṃ tīsu saraṇesu pañcasu ca sīlesu patiṭṭhāpetvā buddhasāsane pothujjanikena pasādena acalappasādaṃ katvā patiṭṭhāpesi. Puna rājā asokārāmaṃ nāma mahāvihāraṃ kāretvā saṭṭhisahassānaṃ bhikkhūnaṃ niccabhattaṃ paṭṭhapesi. Sakalajambudīpe caturāsītiyā nagarasahassesu caturāsītivihārasahassāni kārāpesi caturāsītisahassacetiyapaṭimaṇḍitāni dhammeneva, no adhammena.


(续上文)
于是国王产生了爱护之心,怀着崇敬之意,派遣大臣说:"请叫那位小沙弥来。"他们迟迟未归,国王又派了两三个人去,说:"快点来!"小沙弥仍按自己的步调前行。国王知道合适的座位,说:"请坐。"他环顾四周,见"现在没有其他比丘",便走向那张设有白色华盖的王座,示意国王接过他的钵。国王看到他走近座位,心想:"今天这位小沙弥就要成为这房子的主人了。"小沙弥把钵交给国王,登上座位坐下。国王把为自己准备的所有粥、点心和各种饭菜都供养给他。小沙弥只接受了自己所需的分量。用餐结束后,国王问:"你知道导师给你们的教诲吗?""大王,我知道一部分。""孩子,也对我说说吧。""好的,大王。"他便为国王诵读了适合他的法句经中的不放逸品作为回向。
国王一听到"不放逸是不死之道,放逸是死亡之道"就说:"明白了,孩子,请继续。"回向结束后,国王说:"孩子,我给你八份常食。"小沙弥说:"大王,我把这些给我的戒师。""孩子,什么是戒师?""大王,就是看到过失和非过失而训诫和提醒的人。""孩子,我再给你八份。""大王,我把这些给我的老师。""孩子,什么是老师?""大王,就是在这教法中建立应学之法的人。""好的,孩子,我再给你八份。""大王,我把这些给僧团。""孩子,什么是僧团?""大王,就是我们的老师、戒师和我依靠的出家和具足戒的对象。"国王更加欢喜,说:"孩子,我再给你八份。"小沙弥接受了,第二天带了三十二位比丘进入王宫用餐。国王说:"明天请再带三十二位比丘来用餐。"就这样每天增加,最终停止了对六万婆罗门和外道的供养,在宫中为六万比丘建立了常食。这都是因对尼格罗达长老的信心。尼格罗达长老则让国王及其随从皈依三宝,受持五戒,使他们在佛教中建立了凡夫的不动信心。后来国王建造了名为阿育王寺的大寺院,为六万比丘设立常食。他又在整个阎浮提的八万四千座城市中建造了八万四千座寺院,装饰有八万四千座佛塔,这些都是依法而非非法完成的。


Ekadivasaṃ kira rājā asokārāme mahādānaṃ datvā saṭṭhisahassabhikkhusaṅghassa majjhe nisajja saṅghaṃ catūhi paccayehi pavāretvā imaṃ pañhaṃ pucchi – ‘‘bhante, bhagavatā desitadhammo nāma kittako hotī’’ti? ‘‘Aṅgato, mahārāja, navaṅgāni, khandhato caturāsītidhammakkhandhasahassānī’’ti. Rājā dhamme pasīditvā ‘‘ekekaṃ dhammakkhandhaṃ ekekavihārena pūjessāmī’’ti ekadivasameva channavutikoṭidhanaṃ visajjetvā amacce āṇāpesi – ‘‘etha, bhaṇe, ekamekasmiṃ nagare ekamekaṃ vihāraṃ kārāpentā caturāsītiyā nagarasahassesu caturāsītivihārasahassāni kārāpethā’’ti. Sayañca asokārāme asokamahāvihāratthāya kammaṃ paṭṭhapesi. Saṅgho indaguttattheraṃ nāma mahiddhikaṃ mahānubhāvaṃ khīṇāsavaṃ navakammādhiṭṭhāyakaṃ adāsi. Thero yaṃ yaṃ na niṭṭhāti taṃ taṃ attano ānubhāvena niṭṭhāpesi. Evampi tīhi saṃvaccharehi vihārakammaṃ niṭṭhāpesi. Ekadivasameva sabbanagarehi paṇṇāni āgamiṃsu.

Amaccā rañño ārocesuṃ – ‘‘niṭṭhitāni, deva, caturāsītivihārasahassānī’’ti. Rājā nagare bheriṃ carāpesi – ‘‘ito sattannaṃ divasānaṃ accayena vihāramaho bhavissati. Sabbe aṭṭha sīlaṅgāni samādiyitvā antonagare ca bahinagare ca vihāramahaṃ paṭiyādentū’’ti. Tato sattannaṃ divasānaṃ accayena sabbālaṅkāravibhūsitāya anekasatasahassasaṅkhyāya caturaṅginiyā senāya parivuto devaloke amaravatiyā rājadhāniyā sirito adhikatarasassirīkaṃ viya nagaraṃ kātukāmena ussāhajātena mahājanena alaṅkatapaṭiyattaṃ nagaraṃ anuvicaranto vihāraṃ gantvā bhikkhusaṅghassa majjhe aṭṭhāsi.


据说有一天,国王在阿育王寺布施大量财物,坐在六万比丘僧团中间,用四资具供养僧团后,问了这个问题:"尊者们,世尊所教导的法有多少?"(僧团回答:)"大王,从部分来说有九分,从蕴来说有八万四千法蕴。"国王对法生起信心,说:"我要用每一座寺院来供养每一个法蕴。"他在一天之内就拨出了九十六亿的财富,命令大臣们:"去吧,诸位,在每一座城市建造一座寺院,在八万四千座城市中建造八万四千座寺院。"他自己则在阿育王寺开始建造阿育王大寺的工作。僧团指派了一位名叫因陀崛多的长老作为监工,他是一位具有大神通、大威力的阿罗汉。长老用自己的神通力完成了所有未完成的工作。就这样,三年内完成了寺院的建造。有一天,所有城市都送来了完工的消息。
大臣们向国王报告说:"陛下,八万四千座寺院已经建成。"国王在城中敲锣宣布:"七天后将举行寺院庆典。所有人都要受持八戒,在城内外准备寺院庆典。"七天后,国王身着各种装饰,率领数十万四军,环绕城市,仿佛要使城市比天界的阿摩罗瓦提王城更加富丽堂皇。充满热情的民众装饰了整个城市,国王巡视了这座装饰一新的城市,然后来到寺院,站在比丘僧团中间。


Tasmiñca khaṇe sannipatitā asīti bhikkhukoṭiyo ahesuṃ, bhikkhunīnañca channavutisatasahassāni. Tattha khīṇāsavabhikkhūyeva satasahassasaṅkhyā ahesuṃ. Tesaṃ etadahosi – ‘‘sace rājā attano adhikāraṃ anavasesaṃ passeyya ativiya buddhasāsane pasīdeyyā’’ti. Tato lokavivaraṇaṃ nāma pāṭihāriyaṃ akaṃsu. Rājā asokārāme ṭhitova catuddisā anuvilokento samantato samuddapariyantaṃ jambudīpaṃ passati caturāsītiñca vihārasahassāni uḷārāya vihāramahapūjāya virocamānāni. So taṃ vibhūtiṃ passamāno uḷārena pītipāmojjena samannāgato ‘‘atthi pana aññassapi kassaci evarūpaṃ pītipāmojjaṃ uppannapubba’’nti cintento bhikkhusaṅghaṃ pucchi – ‘‘bhante, amhākaṃ lokanāthassa dasabalassa sāsane ko mahāpariccāgaṃ pariccaji. Kassa pariccāgo mahantoti? Bhikkhusaṅgho moggaliputtatissattherassa bhāraṃ akāsi. Thero āha – ‘‘mahārāja, dasabalassa sāsane paccayadāyako nāma tayā sadiso dharamānepi tathāgate na koci ahosi, taveva pariccāgo mahā’’ti. Rājā therassa vacanaṃ sutvā uḷārena pītipāmojjena nirantaraṃ phuṭṭhasarīro hutvā cintesi – ‘‘natthi kira mayā sadiso paccayadāyako, mayhaṃ kira pariccāgo mahā, ahaṃ kira deyyadhammena sāsanaṃ paggaṇhāmi. Kiṃ panāhaṃ evaṃ sati sāsanassa dāyādo homi, na homī’’ti. Tato bhikkhusaṅghaṃ pucchi – ‘‘bhavāmi nu kho ahaṃ, bhante, sāsanassa dāyādo’’ti?

Tato moggaliputtatissatthero rañño idaṃ vacanaṃ sutvā rājaputtassa mahindassa upanissayasampattiṃ sampassamāno ‘‘sace ayaṃ kumāro pabbajissati sāsanassa ativiya vuḍḍhi bhavissatī’’ti cintetvā rājānaṃ etadavoca – ‘‘na kho, mahārāja, ettāvatā sāsanassa dāyādo hoti; apica kho paccayadāyakoti vā upaṭṭhākoti vā saṅkhyaṃ gacchati. Yopi hi, mahārāja, pathavito yāva brahmalokaparimāṇaṃ paccayarāsiṃ dadeyya sopi ‘sāsane dāyādo’ti saṅkhyaṃ na gacchatī’’ti. ‘‘Atha kathaṃ carahi, bhante, sāsanassa dāyādo hotī’’ti? ‘‘Yo hi koci, mahārāja, aḍḍho vā daliddo vā attano orasaṃ puttaṃ pabbājeti – ayaṃ vuccati, mahārāja, dāyādo sāsanassā’’ti.

Evaṃ vutte asoko rājā ‘‘ahaṃ kira evarūpaṃ pariccāgaṃ katvāpi neva sāsanassa dāyādabhāvaṃ patto’’ti sāsane dāyādabhāvaṃ patthayamāno ito cito ca viloketvā addasa mahindakumāraṃ avidūre ṭhitaṃ. Disvānassa etadahosi – ‘‘kiñcāpi ahaṃ imaṃ kumāraṃ tissakumārassa pabbajitakālato pabhuti oparajje ṭhapetukāmo, atha kho oparajjatopi pabbajjāva uttamā’’ti. Tato kumāraṃ āha – ‘‘sakkhasi tvaṃ, tāta, pabbajitu’’nti? Kumāro pakatiyāpi tissakumārassa pabbajitakālato pabhuti pabbajitukāmova rañño vacanaṃ sutvā ativiya pāmojjajāto hutvā āha – ‘‘pabbajāmi, deva, maṃ pabbājetvā tumhe sāsanadāyādā hothā’’ti.


在那个时刻,聚集了八亿比丘和九百六十万比丘尼。其中有十万阿罗汉比丘。他们心想:"如果国王能完全看到自己的功德,他会对佛教更加信仰。"于是他们施展了名为"开显世界"的神通。国王站在阿育王寺,环顾四周,看到了四面环海的整个阎浮提,以及八万四千座寺院在盛大的寺院庆典中闪耀。他看到这壮观景象,心中充满了喜悦,想着:"还有谁曾有过这样的喜悦吗?"于是问比丘僧团:"尊者们,在我们世间导师十力佛的教法中,谁做出了最大的布施?谁的布施是最大的?"比丘僧团把这个问题交给了目犍连子帝须长老。长老说:"大王,在十力佛的教法中,即使在如来在世时,也没有人能像你这样布施四资具,你的布施是最大的。"国王听了长老的话,全身充满了喜悦,心想:"原来没有人能像我这样布施四资具,我的布施是最大的,我是用布施来支持教法。那么,我是否成为了教法的继承人呢?"于是他问比丘僧团:"尊者们,我是否成为了教法的继承人?"
目犍连子帝须长老听到国王这么说,看到王子摩哂陀具备殊胜的因缘,心想:"如果这位王子出家,对教法将会有极大的增长。"于是对国王说:"大王,仅凭这些还不能成为教法的继承人;只能被称为布施者或护持者。即使有人,大王,从地面到梵天界那么高的布施堆,也不能被称为'教法的继承人'。""那么,尊者,如何才能成为教法的继承人呢?""任何人,大王,无论富有还是贫穷,让自己的亲生儿子出家 - 这个人,大王,才被称为教法的继承人。"
听到这话,阿育王想:"原来我做了如此大的布施,却还没有成为教法的继承人。"他渴望成为教法的继承人,于是环顾四周,看到摩哂陀王子站在不远处。看到他,国王心想:"虽然我本想让这个王子自从帝须王子出家以来就担任副王,但比起副王位,出家更加殊胜。"于是对王子说:"孩子,你能出家吗?"王子本来自从帝须王子出家以来就想出家,听到国王的话更加欢喜,说:"我要出家,陛下。请让我出家,这样您就成为教法的继承人了。"


Tena ca samayena rājadhītā saṅghamittāpi tasmiṃyeva ṭhāne ṭhitā hoti. Tassā ca sāmiko aggibrahmā nāma kumāro yuvarājena tissakumārena saddhiṃ pabbajito hoti. Rājā taṃ disvā āha – ‘‘tvampi, amma, pabbajituṃ sakkhasī’’ti? ‘‘Sādhu, tāta, sakkomī’’ti. Rājā puttānaṃ manaṃ labhitvā pahaṭṭhacitto bhikkhusaṅghaṃ etadavoca – ‘‘bhante, ime dārake pabbājetvā maṃ sāsane dāyādaṃ karothā’’ti. Saṅgho rañño vacanaṃ sampaṭicchitvā kumāraṃ moggaliputtatissattherena upajjhāyena mahādevattherena ca ācariyena pabbājesi. Majjhantikattherena ācariyena upasampādesi. Tadā kira kumāro paripuṇṇavīsativassova hoti. So tasmiṃyeva upasampadasīmamaṇḍale saha paṭisambhidāhi arahattaṃ pāpuṇi. Saṅghamittāyapi rājadhītāya ācariyā āyupālittherī nāma, upajjhāyā pana dhammapālittherī nāma ahosi. Tadā saṅghamittā aṭṭhārasavassā hoti. Taṃ pabbajitamattaṃ tasmiṃyeva sīmamaṇḍale sikkhāya patiṭṭhāpesuṃ. Ubhinnaṃ pabbajitakāle rājā chabbassābhiseko hoti.

Atha mahindatthero upasampannakālato pabhuti attano upajjhāyasseva santike dhammañca vinayañca pariyāpuṇanto dvepi saṅgītiyo ārūḷhaṃ tipiṭakasaṅgahitaṃ sāṭṭhakathaṃ sabbaṃ theravādaṃ tiṇṇaṃ vassānaṃ abbhantare uggahetvā attano upajjhāyassa antevāsikānaṃ sahassamattānaṃ bhikkhūnaṃ pāmokkho ahosi. Tadā asoko dhammarājā navavassābhiseko hoti. Rañño pana aṭṭhavassābhisekakāleyeva kontaputtatissatthero byādhipaṭikammatthaṃ bhikkhācāravattena āhiṇḍanto pasatamattaṃ sappiṃ alabhitvā byādhibalena parikkhīṇāyusaṅkhāro bhikkhusaṅghaṃ appamādena ovaditvā ākāse pallaṅkena nisīditvā tejodhātuṃ samāpajjitvā parinibbāyi. Rājā taṃ pavattiṃ sutvā therassa sakkāraṃ katvā ‘‘mayi nāma rajjaṃ kārente evaṃ bhikkhūnaṃ paccayā dullabhā’’ti nagarassa catūsu dvāresu pokkharaṇiyo kārāpetvā bhesajjassa pūrāpetvā dāpesi.

Tena kira samayena pāṭaliputtassa catūsu dvāresu cattāri satasahassāni, sabhāyaṃ satasahassanti divase divase pañcasatasahassāni rañño uppajjanti. Tato rājā nigrodhattherassa devasikaṃ satasahassaṃ visajjesi. Buddhassa cetiye gandhamālādīhi pūjanatthāya satasahassaṃ . Dhammassa satasahassaṃ, taṃ dhammadharānaṃ bahussutānaṃ catupaccayatthāya upanīyati. Saṅghassa satasahassaṃ, catūsu dvāresu bhesajjatthāya satasahassaṃ. Evaṃ sāsane uḷāro lābhasakkāro nibbatti.


那时,国王的女儿僧伽蜜多也站在同一个地方。她的丈夫名叫阿耆婆罗摩王子,已经和王太子帝须一起出家了。国王看到她,说:"女儿,你也能出家吗?""很好,父亲,我能。"国王得到子女们的同意,高兴地对比丘僧团说:"尊者们,请让这些孩子出家,使我成为教法的继承人。"僧团接受了国王的请求,让王子在目犍连子帝须长老作为戒师,摩诃提婆长老作为教授师的情况下出家。由摩哂陀长老作为教授师为他授具足戒。据说,那时王子正好满二十岁。他在那个授戒戒场上就获得了具有无碍解的阿罗汉果。对于僧伽蜜多公主,她的教授师是名叫阿由波利的长老尼,戒师是名叫达摩波利的长老尼。那时僧伽蜜多十八岁。她刚出家就在那个戒场上建立了戒行。两人出家时,国王已登基六年。
此后,摩哂陀长老从受具足戒开始,就在自己戒师身边学习法和律,在三年内学习了包括两次结集在内的三藏及其注释的所有上座部教法,成为自己戒师的一千位弟子中的领袖。那时法王阿育已登基九年。在国王登基八年时,贡德子帝须长老为了治病而以乞食为生,却得不到一掌之量的酥油,因病减损寿命,他告诫比丘僧团要精进,然后结跏趺坐于空中,入火界定而般涅槃。国王听到这个消息后,向长老表示敬意,说:"在我统治期间,比丘们竟然如此难以获得资具。"于是在城市的四个门口建造了莲池,装满药物分发。
据说,那时在华氏城(即巴连弗邑)的四个门口每天各有四十万(钱),在议事厅有十万,每天共有五十万(钱)进入国王的国库。国王每天拨出十万给尼俱律陀长老。为了用香花等供养佛塔拨出十万。为法拨出十万,这是给予持法多闻者的四资具。为僧团拨出十万,为四个门口的药物拨出十万。就这样,在佛教中产生了丰厚的利养和尊敬。


Titthiyā parihīnalābhasakkārā antamaso ghāsacchādanampi alabhantā lābhasakkāraṃ patthayamānā sāsane pabbajitvā sakāni sakāni diṭṭhigatāni ‘‘ayaṃ dhammo, ayaṃ vinayo’’ti dīpenti. Pabbajjaṃ alabhamānāpi sayameva muṇḍetvā kāsāyāni vatthāni acchādetvā vihāresu vicarantā uposathampi pavāraṇampi saṅghakammampi gaṇakammampi pavisanti. Bhikkhū tehi saddhiṃ uposathaṃ na karonti. Tadā moggaliputtatissatthero ‘‘uppannaṃ dāni idaṃ adhikaraṇaṃ, taṃ nacirasseva kakkhaḷaṃ bhavissati. Na kho panetaṃ sakkā imesaṃ majjhe vasantena vūpasametu’’nti mahindattherassa gaṇaṃ nīyyātetvā attanā phāsuvihārena viharitukāmo ahogaṅgapabbataṃ agamāsi. Tepi kho titthiyā bhikkhusaṅghena dhammena vinayena satthusāsanena niggayhamānāpi dhammavinayānulomāya paṭipattiyā asaṇṭhahantā anekarūpaṃ sāsanassa abbudañca malañca kaṇṭakañca samuṭṭhāpesuṃ. Keci aggiṃ paricaranti, keci pañcātapena tāpenti, keci ādiccaṃ anuparivattanti, keci ‘‘dhammañca vinayañca vobhindissāmā’’ti paggaṇhiṃsu. Tadā bhikkhusaṅgho na tehi saddhiṃ uposathaṃ vā pavāraṇaṃ vā akāsi. Asokārāme sattavassāni uposatho upacchijji. Raññopi etamatthaṃ ārocesuṃ. Rājā ekaṃ amaccaṃ āṇāpesi – ‘‘vihāraṃ gantvā adhikaraṇaṃ vūpasametvā uposathaṃ kārāpehī’’ti. Amacco rājānaṃ paṭipucchituṃ avisahanto aññe amacce upasaṅkamitvā āha – ‘‘rājā maṃ ‘vihāraṃ gantvā adhikaraṇaṃ vūpasametvā uposathaṃ kārāpehī’ti pahiṇi. Kathaṃ nu kho adhikaraṇaṃ vūpasammatī’’ti? Te āhaṃsu – ‘‘mayaṃ evaṃ sallakkhema – ‘yathā nāma paccantaṃ vūpasamentā core ghātenti, evameva ye uposathaṃ na karonti, te māretukāmo rājā bhavissatī’’’ti. Atha so amacco vihāraṃ gantvā bhikkhusaṅghaṃ sannipātetvā āha – ‘‘ahaṃ raññā ‘uposathaṃ kārāpehī’ti pesito. Karotha dāni, bhante, uposatha’’nti. Bhikkhū ‘‘na mayaṃ titthiyehi saddhiṃ uposathaṃ karomā’’ti āhaṃsu. Atha amacco therāsanato paṭṭhāya asinā sīsāni pātetuṃ āraddho.

Addasā kho tissatthero taṃ amaccaṃ tathā vippaṭipannaṃ. Tissatthero nāma na yo vā so vā, rañño ekamātiko bhātā tissakumāro nāma, taṃ kira rājā pattābhiseko oparajje ṭhapesi. So ekadivasaṃ vanacāraṃ gato addasa mahantaṃ migasaṅghaṃ cittakīḷāya kīḷantaṃ. Disvānassa etadahosi – ‘‘ime tāva tiṇabhakkhā migā evaṃ kīḷanti, ime pana samaṇā rājakule paṇītāni bhojanāni bhuñjitvā mudukāsu seyyāsu sayamānā kiṃ nāma kīḷitaṃ na kīḷissantī’’ti! So tato āgantvā imaṃ attano vitakkaṃ rañño ārocesi. Rājā ‘‘aṭṭhāne kukkuccāyitaṃ kumārena! Handa, naṃ evaṃ saññāpessāmī’’ti ekadivasaṃ kenaci kāraṇena kuddho viya hutvā ‘‘ehi sattadivasena rajjaṃ sampaṭiccha, tato taṃ ghātessāmī’’ti maraṇabhayena tajjetvā tamatthaṃ saññāpesi. So kira kumāro ‘‘sattame maṃ divase māressatī’’ti na cittarūpaṃ nhāyi, na bhuñji, na supi, ativiya lūkhasarīro ahosi. Tato naṃ rājā pucchi – ‘‘kissa tvaṃ evarūpo jāto’’ti? ‘‘Maraṇabhayena, devā’’ti. ‘‘Are, tvaṃ nāma paricchinnamaraṇaṃ sampassamāno vissattho na kīḷasi? Bhikkhū assāsapassāsanibaddhaṃ maraṇaṃ pekkhamānā kathaṃ kīḷissantī’’ti! Tato pabhuti kumāro sāsane pasīdi.


当时，国王的女儿僧伽蜜多也站在同一个地方。她的丈夫名叫阿耆婆罗摩王子，已经和王太子帝须一起出家了。国王看到她，问道：“女儿，你也能出家吗？”“很好，父亲，我能。”国王得到子女们的同意，心情愉悦地对比丘僧团说：“尊者们，请让这些孩子出家，使我成为教法的继承人。”僧团接受了国王的请求，让王子在目犍连子帝须长老作为戒师，摩诃提婆长老作为教授师的情况下出家。由摩哂陀长老作为教授师为他授具足戒。据说，那时王子正好满二十岁。他在那个授戒戒场上就获得了具有无碍解的阿罗汉果。对于僧伽蜜多公主，她的教授师是名叫阿由波利的长老尼，戒师是名叫达摩波利的长老尼。那时僧伽蜜多十八岁。她刚出家就在那个戒场上建立了戒行。两人出家时，国王已登基六年。
此后，摩哂陀长老从受具足戒开始，就在自己戒师身边学习法和律，在三年内学习了包括两次结集在内的三藏及其注释的所有上座部教法，成为自己戒师的一千位弟子中的领袖。那时法王阿育已登基九年。在国王登基八年时，贡德子帝须长老为了治病而以乞食为生，却得不到一掌之量的酥油，因病减损寿命，他告诫比丘僧团要精进，然后结跏趺坐于空中，入火界定而般涅槃。国王听到这个消息后，向长老表示敬意，说：“在我统治期间，比丘们竟然如此难以获得资具。”于是在城市的四个门口建造了莲池，装满药物分发。
据说，那时在华氏城（即巴连弗邑）的四个门口每天各有四十万（钱），在议事厅有十万，每天共有五十万（钱）进入国王的国库。国王每天拨出十万给尼俱律陀长老。为了用香花等供养佛塔拨出十万。为法拨出十万，这是给予持法多闻者的四资具。为僧团拨出十万，为四个门口的药物拨出十万。就这样，在佛教中产生了丰厚的利养和尊敬。


So puna ekadivasaṃ migavaṃ nikkhamitvā araññe anuvicaramāno addasa yonakamahādhammarakkhitattheraṃ aññatarena hatthināgena sālasākhaṃ gahetvā bījiyamānaṃ nisinnaṃ. Disvā pāmojjajāto cintesi – ‘‘kadā nu kho ahampi ayaṃ mahāthero viya pabbajeyyaṃ! Siyā nu kho so divaso’’ti. Thero tassāsayaṃ viditvā tassa passantasseva ākāse uppatitvā asokārāme pokkharaṇiyā udakatale ṭhatvā cīvarañca uttarāsaṅgañca ākāse laggetvā nhāyituṃ āraddho.

Kumāro therassānubhāvaṃ disvā ativiya pasanno ‘‘ajjeva pabbajissāmī’’ti nivattitvā rañño ārocesi – ‘‘pabbajissāmahaṃ, devā’’ti. Rājā anekappakāraṃ yācitvāpi taṃ nivattetuṃ asakkonto asokārāmagamanīyamaggaṃ alaṅkārāpetvā kumāraṃ chaṇavesaṃ gāhāpetvā alaṅkatāya senāya parivārāpetvā vihāraṃ nesi. ‘‘Yuvarājā kira pabbajissatī’’ti sutvā bahū bhikkhū pattacīvarāni paṭiyādesuṃ. Kumāro padhānagharaṃ gantvā mahādhammarakkhitattherasseva santike pabbaji saddhiṃ purisasatasahassena. Kumārassa pana anupabbajitānaṃ gaṇanaparicchedo natthi. Kumāro rañño catuvassābhisekakāle pabbajito. Athaññopi rañño bhāgineyyo saṅghamittāya sāmiko aggibrahmā nāma kumāro atthi. Saṅghamittā taṃ paṭicca ekameva puttaṃ vijāyi. Sopi ‘‘yuvarājā pabbajito’’ti sutvā rājānaṃ upasaṅkamitvā – ‘‘ahampi, deva, pabbajissāmī’’ti yāci. ‘‘Pabbaja, tātā’’ti ca raññā anuññāto taṃdivasameva pabbaji.

Evaṃ anupabbajito, uḷāravibhavena khattiyajanena;

Rañño kaniṭṭhabhātā, tissattheroti viññeyyo.


他又在某一天，走出森林，四处游荡，看到一位名叫大法护的长老，正坐在一棵大树下，手中握着一根树枝，正在播种。看到这一幕，他心中欢喜，思忖道：“我何时也能像这位大长老一样出家呢？那一天会是何时呢？”长老察觉到他的心思，便在空中飞起，停在阿育王寺的池水上，准备将袈裟和上衣抛向空中，准备沐浴。
王子看到长老的神通，心中非常欢喜，决定“我今天就要出家”，于是返回告诉国王：“我将出家，陛下。”国王多次请求他却无法劝阻，于是将通往阿育王寺的道路装饰一新，命人将王子装扮得华丽，护送他前往寺院。“王子即将出家”的消息传开后，许多比丘纷纷捐献袈裟。王子走向修行的房间，跟随数以千计的人一起出家。在王子出家的时候，没有人能计算他未出家的数量。王子在国王登基四年时出家。此外，国王还有一个亲戚，名叫阿耆婆罗，是僧伽蜜多的丈夫。僧伽蜜多因此生了一个独生子。他听到“王子出家”的消息后，前去国王面前请求：“我也将出家，陛下。”国王许可后，他那天也出家了。
如此未出家者，因王子的富贵而显赫；
国王的弟弟，名叫提萨长老，广为人知。


So taṃ amaccaṃ tathā vippaṭipannaṃ disvā cintesi – ‘‘na rājā there mārāpetuṃ pahiṇeyya; addhā imassevetaṃ amaccassa duggahitaṃ bhavissatī’’ti gantvā sayaṃ tassa āsanne āsane nisīdi. So theraṃ sañjānitvā satthaṃ nipātetuṃ avisahanto gantvā rañño ārocesi – ‘‘ahaṃ, deva, uposathaṃ kātuṃ anicchantānaṃ ettakānaṃ nāma bhikkhūnaṃ sīsāni pātesiṃ; atha ayyassa tissattherassa paṭipāṭi sampattā, kinti karomī’’ti? Rājā sutvāva – ‘‘are! Kiṃ pana, tvaṃ, mayā bhikkhū ghātetuṃ pesito’’ti tāvadeva sarīre uppannadāho hutvā vihāraṃ gantvā there bhikkhū pucchi – ‘‘ayaṃ, bhante, amacco mayā anāṇattova evaṃ akāsi, kassa nu kho iminā pāpena bhavitabba’’nti? Ekacce therā, ‘‘ayaṃ tava vacanena akāsi, tuyhetaṃ pāpa’’nti āhaṃsu. Ekacce ‘‘ubhinnampi vo etaṃ pāpa’’nti āhaṃsu. Ekacce evamāhaṃsu – ‘‘kiṃ pana te, mahārāja, atthi cittaṃ ‘ayaṃ gantvā bhikkhū ghātetū’’’ti? ‘‘Natthi, bhante, kusalādhippāyo ahaṃ pesesiṃ – ‘samaggo bhikkhusaṅgho uposathaṃ karotū’’’ti. ‘‘Sace tvaṃ kusalādhippāyo, natthi tuyhaṃ pāpaṃ, amaccassevetaṃ pāpa’’nti. Rājā dveḷhakajāto āha – ‘‘atthi nu kho, bhante, koci bhikkhu mametaṃ dveḷhakaṃ chinditvā sāsanaṃ paggahetuṃ samattho’’ti? ‘‘Atthi, mahārāja, moggaliputtatissatthero nāma, so te imaṃ dveḷhakaṃ chinditvā sāsanaṃ paggaṇhituṃ samattho’’ti. Rājā tadaheva cattāro dhammakathike ekekabhikkhusahassaparivāre, cattāro ca amacce ekekapurisasahassaparivāre ‘‘theraṃ gaṇhitvā āgacchathā’’ti pesesi. Te gantvā ‘‘rājā pakkosatī’’ti āhaṃsu. Thero nāgacchi . Dutiyampi kho rājā aṭṭha dhammakathike, aṭṭha ca amacce sahassasahassaparivāreyeva pesesi – ‘‘‘rājā, bhante, pakkosatī’ti vatvā gaṇhitvāva āgacchathā’’ti. Te tatheva āhaṃsu. Dutiyampi thero nāgacchi. Rājā there pucchi – ‘‘ahaṃ, bhante, dvikkhattuṃ pahiṇiṃ; kasmā thero nāgacchatī’’ti? ‘‘‘Rājā pakkosatī’ti vuttattā, mahārāja, nāgacchati. Evaṃ pana vutte āgaccheyya ‘sāsanaṃ, bhante, osīdati, amhākaṃ sāsanaṃ paggahatthāya sahāyakā hothā’’’ti. Atha rājā tathā vatvā soḷasa dhammakathike, soḷasa ca amacce sahassasahassaparivāre pesesi. Bhikkhū ca paṭipucchi – ‘‘mahallako nu kho, bhante, thero daharo nu kho’’ti? ‘‘Mahallako, mahārājā’’ti. ‘‘Vayhaṃ vā sivikaṃ vā abhiruhissati, bhante’’ti? ‘‘Nābhiruhissati, mahārājā’’ti. ‘‘Kuhiṃ, bhante, thero vasatī’’ti? ‘‘Upari gaṅgāya, mahārājā’’ti. Rājā āha – ‘‘tena hi, bhaṇe, nāvāsaṅghāṭaṃ bandhitvā tattheva theraṃ nisīdāpetvā dvīsupi tīresu ārakkhaṃ saṃvidhāya theraṃ ānethā’’ti. Bhikkhū ca amaccā ca therassa santikaṃ gantvā rañño sāsanaṃ ārocesuṃ.


看到那位大臣如此失态，他心中思忖：“国王不会派人去杀长老；显然这位大臣将面临困难。”于是他前去，自己在他身边坐下。那位大臣见到长老，无法忍受，便去告诉国王：“陛下，我为了不想让这些比丘出家，已将他们的头颅砍下；那么，我该如何处理这位尊贵的提萨长老呢？”国王听后惊呼：“你怎么能这样？难道我派你去杀比丘吗？”他当即感到身体里燃起了一把火，便去寺院询问长老：“尊者，我的臣子如此行事，究竟是为何？他为什么会做出这样的恶行？”一些长老说：“这是因为你的命令，他做了恶事。”另一些长老则说：“你们两个都有罪。”还有一些说：“国王，难道你心中有想要杀死比丘的念头吗？”“没有，尊者，我是出于善意派他去的——‘希望比丘们能齐心协力地进行斋戒’。” “如果你是出于善意，那么你就没有罪，这只是那位大臣的罪。”国王愤怒地说：“难道有比丘能够砍断这位大臣的罪行，拯救教法吗？”“有，国王，有位名叫摩阇伽利的长老，他能够砍断这位大臣的罪行，拯救教法。”国王于是派遣四位法师，每位带着一千名比丘，以及四位大臣，每位带着一千名随从，前去召唤长老。那些人去了，告诉长老：“国王在召唤您。”长老没有前往。国王又派遣八位法师，以及八位大臣，每位带着成千上万的随从，前去召唤长老，告诉他：“国王在召唤您。”他们照样告诉长老。国王问长老：“我派了两次，为什么您不来？”“因为国王在召唤，所以我不去。”国王听后说：“如果这样的话，请您来吧，尊者，教法正在衰退，我们的教法需要有助力。”于是国王便派遣十六位法师，以及十六位大臣，每位带着成千上万的随从。比丘们问：“尊者，您年长吗？”“年长的，国王。” “您会爬上船吗，尊者？”“不会，国王。” “那么您住在哪里，尊者？”“在恒河上游，国王。”国王说：“那么，请您在船上安坐，在那里安置长老，并在两岸设置护卫，带上长老。”比丘和大臣们就前往长老那里，向国王报告。


Thero sutvā ‘‘yaṃ kho ahaṃ mūlato paṭṭhāya sāsanaṃ paggaṇhissāmīti pabbajitomhi. Ayaṃ dāni me so kālo anuppatto’’ti cammakhaṇḍaṃ gaṇhitvāva uṭṭhahi. Atha ‘‘thero sve pāṭaliputtaṃ sampāpuṇissatī’’ti rattibhāge rājā supinaṃ addasa. Evarūpo supino ahosi – ‘‘sabbaseto hatthināgo āgantvā rājānaṃ sīsato paṭṭhāya parāmasitvā dakkhiṇahatthe aggahesī’’ti. Punadivase rājā supinajjhāyake pucchi – ‘‘mayā evarūpo supino diṭṭho, kiṃ me bhavissatī’’ti? Eko taṃ, ‘‘mahārāja, samaṇanāgo dakkhiṇahatthe gaṇhissatī’’ti. Atha rājā tāvadeva ‘‘thero āgato’’ti sutvā gaṅgātīraṃ gantvā nadiṃ otaritvā abbhuggacchanto jāṇumatte udake theraṃ sampāpuṇitvā therassa nāvāto otarantassa hatthaṃ adāsi. Thero rājānaṃ dakkhiṇahatthe aggahesi. Taṃ disvā asiggāhā ‘‘therassa sīsaṃ pātessāmā’’ti kosato asiṃ abbāhiṃsu. Kasmā? Etaṃ kira cārittaṃ rājakulesu – ‘‘yo rājānaṃ hatthe gaṇhati tassa asinā sīsaṃ pātetabba’’nti. Rājā chāyaṃyeva disvā āha – ‘‘pubbepi ahaṃ bhikkhūsu viraddhakāraṇā assādaṃ na vindāmi, mā kho there virajjhitthā’’ti. Thero pana kasmā rājānaṃ hatthe aggahesīti? Yasmā raññā pañhaṃ pucchanatthāya pakkosāpito tasmā ‘‘antevāsiko me aya’’nti aggahesi.


长老听说：“我从根本上出家，是为了拯救教法。现在我已经到了这个时候。”于是他抓住一块皮革站起身来。然后，国王在夜间做了一个梦，梦见“长老明天将到巴提利普图（现代的帕特纳）。”梦中的情景是这样的：“一只白色的大象来到国王面前，轻轻地用右前爪抚摸国王的头。”第二天，国王在梦中沉思：“我做了这样的梦，这将意味着什么呢？”一个人告诉他：“大王，长老将用右手抚摸您。”于是国王听到“长老来了”，便立即前往恒河岸边，进入河中，刚要上岸时，就在膝盖深的水中遇到了长老，并将长老的手递给他。长老用右手抓住国王的手。看到这一幕，暗中想要杀死长老的人们便准备用刀刺向长老的头。为什么呢？这是因为在王族中流传着这样的习俗：“谁抓住国王的手，谁的头就要被刀砍下。”国王看到影子，便说：“我以前在比丘中因各种原因没有享受到快乐，长老请不要因此而感到厌恶。”然而，长老为何抓住国王的手呢？因为国王被召来是为了询问问题，所以他才抓住国王的手，表示“这是我的侍者。”


Rājā theraṃ attano uyyānaṃ netvā bāhirato tikkhattuṃ parivārāpetvā ārakkhaṃ ṭhapetvā sayameva therassa pāde dhovitvā telena makkhetvā therassa santike nisīditvā ‘‘paṭibalo nu kho thero mama kaṅkhaṃ chinditvā uppannaṃ adhikaraṇaṃ vūpasametvā sāsanaṃ paggaṇhitu’’nti vīmaṃsanatthāya ‘‘ahaṃ, bhante, ekaṃ pāṭihāriyaṃ daṭṭhukāmo’’ti āha. ‘‘Kataraṃ pāṭihāriyaṃ daṭṭhukāmosi, mahārājā’’ti? ‘‘Pathavīkampanaṃ, bhante’’ti. ‘‘Sakalapathavīkampanaṃ daṭṭhukāmosi, mahārāja, padesapathavīkampana’’nti? ‘‘Kataraṃ panettha, bhante, dukkara’’nti? ‘‘Kiṃ nu kho, mahārāja, kaṃsapātiyā udakapuṇṇāya sabbaṃ udakaṃ kampetuṃ dukkaraṃ; udāhu upaḍḍha’’nti? ‘‘Upaḍḍhaṃ, bhante’’ti. ‘‘Evameva kho, mahārāja, padesapathavīkampanaṃ dukkara’’nti. ‘‘Tena hi, bhante, padesapathavīkampanaṃ passissāmī’’ti. ‘‘Tena hi, mahārāja, samantato yojane puratthimāya disāya ekena cakkena sīmaṃ akkamitvā ratho tiṭṭhatu; dakkhiṇāya disāya dvīhi pādehi sīmaṃ akkamitvā asso tiṭṭhatu; pacchimāya disāya ekena pādena sīmaṃ akkamitvā puriso tiṭṭhatu; uttarāya disāya upaḍḍhabhāgena sīmaṃ akkamitvā ekā udakapāti tiṭṭhatū’’ti. Rājā tathā kārāpesi. Thero abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā tato vuṭṭhāya ‘‘rājā passatū’’ti yojanappamāṇapathavīcalanaṃ adhiṭṭhahi. Puratthimāya disāya rathassa antosīmāya ṭhito pādova cali, itaro na cali. Evaṃ dakkhiṇapacchimadisāsu assapurisānaṃ antosīmāya ṭhitapādāyeva caliṃsu, upaḍḍhupaḍḍhaṃ sarīrañca. Uttaradisāya udakapātiyāpi antosīmāya ṭhitaṃ upaḍḍhabhāgagatameva udakaṃ cali, avasesaṃ niccalamahosīti. Rājā taṃ pāṭihāriyaṃ disvā ‘‘sakkhati dāni thero sāsanaṃ paggaṇhitu’’nti niṭṭhaṃ gantvā attano kukkuccaṃ pucchi – ‘‘ahaṃ, bhante, ekaṃ amaccaṃ ‘vihāraṃ gantvā adhikaraṇaṃ vūpasametvā uposathaṃ kārāpehī’ti pahiṇiṃ, so vihāraṃ gantvā ettake bhikkhū jīvitā voropesi, etaṃ pāpaṃ kassa hotī’’ti?

‘‘Kiṃ pana te, mahārāja, atthi cittaṃ ‘ayaṃ vihāraṃ gantvā bhikkhū ghātetū’’’ti? ‘‘Natthi, bhante’’ti. ‘‘Sace te, mahārāja, natthi evarūpaṃ cittaṃ, natthi tuyhaṃ pāpa’’nti. Atha thero rājānaṃ etamatthaṃ iminā suttena saññāpesi – ‘‘cetanāhaṃ, bhikkhave, kammaṃ vadāmi. Cetayitvā kammaṃ karoti – kāyena vācāya manasā’’ti (a. ni. 6.63).

Tamevatthaṃ paridīpetuṃ tittirajātakaṃ (jā. 1.

国王将长老带到自己的园子里，安排好三重护卫，亲自为长老洗脚，涂抹油膏，坐在长老的身边，思考：“长老是否能够切断我心中的疑虑，平息所生的纷争，拯救教法？”于是他说：“尊者，我想看一个神迹。”长老问：“您想看什么神迹，国王？”国王回答：“我想看大地震动，尊者。”长老问：“您想看整个大地震动，还是局部的大地震动呢？”国王说：“那么这里，尊者，哪一种比较困难？”长老问：“国王，难道要让一个水满的池塘的水全部震动，这很困难吗？还是说只让一部分震动呢？”国王回答：“只让一部分震动，尊者。”长老说：“正是如此，国王，局部的大地震动是困难的。”国王说：“那么，尊者，我想看局部的大地震动。”长老说：“那么，国王，请在周围设置好，向东设置一辆车，向南设置两匹马，向西设置一个人，向北设置一半的水。”国王于是照做了。长老进入第四禅定，随后出来，命令大地震动，按照国王的指示，东边的车轮震动，南边的马匹不动。正如在南北的方向上，马匹和人都在原地不动，只有一半的水在震动，其他的保持不动。国王看到这个神迹，心中想：“长老现在能够拯救教法了。”于是他结束了这次聚会，询问自己心中的疑虑：“我派了一位大臣去寺院，要求他平息纷争，但他在寺院中杀了那么多比丘，这罪过是谁的呢？”
“国王，难道您心中有想要杀死比丘的念头吗？”国王回答：“没有，尊者。”长老说：“如果您没有这样的想法，那么您就没有罪。”于是长老用这段教义提醒国王：“我说，众生的意图就是行为。意图后，行为就会产生——身体、言语和心灵的行为。”
为了进一步阐明这个道理，长老引用了《鹳鸟经》（《鸟类故事集》）中的故事。

4.75) āhari – ‘‘atīte, mahārāja, dīpakatittiro tāpasaṃ pucchi –

‘Ñātako no nisinnoti, bahu āgacchatī jano;

Paṭicca kammaṃ phusati, tasmiṃ me saṅkate mano’ti.

Tāpaso āha – ‘atthi pana te cittaṃ mama saddena ca rūpadassanena ca āgantvā ete pakkhino bajjhantu vā haññantu vā’ti? ‘Natthi, bhante’ti tittiro āha. Tato naṃ tāpaso saññāpesi – ‘sace te natthi cittaṃ, natthi pāpaṃ; cetayantameva hi pāpaṃ phusati, nācetayantaṃ.

‘Na paṭicca kammaṃ phusati, mano ce nappadussati;

Appossukkassa bhadrassa, na pāpamupalimpatī’’’ti.

Evaṃ thero rājānaṃ saññāpetvā tattheva rājuyyāne satta divasāni vasanto rājānaṃ samayaṃ uggaṇhāpesi. Rājā sattame divase asokārāme bhikkhusaṅghaṃ sannipātāpetvā sāṇipākāraṃ parikkhipāpetvā sāṇipākārantare nisinno ekaladdhike ekaladdhike bhikkhū ekato ekato kārāpetvā ekamekaṃ bhikkhusamūhaṃ pakkosāpetvā pucchi – ‘‘kiṃvādī sammāsambuddho’’ti? Tatosassatavādino ‘‘sassatavādī’’ti āhaṃsu. Ekaccasassatikā…pe… antānantikā… amarāvikkhepikā… adhiccasamuppannikā… saññīvādā… asaññīvādā… nevasaññīnāsaññīvādā … ucchedavādā… diṭṭhadhammanibbānavādā ‘‘diṭṭhadhammanibbānavādī’’ti āhaṃsu. Rājā paṭhamameva samayassa uggahitattā ‘‘nayime bhikkhū, aññatitthiyā ime’’ti ñatvā tesaṃ setakāni vatthāni datvā uppabbājesi. Te sabbepi saṭṭhisahassā ahesuṃ.

Athaññe bhikkhū pakkosāpetvā pucchi – ‘‘kiṃvādī, bhante, sammāsambuddho’’ti? ‘‘Vibhajjavādī, mahārājā’’ti. Evaṃ vutte rājā theraṃ pucchi – ‘‘vibhajjavādī, bhante, sammāsambuddho’’ti? ‘‘Āma, mahārājā’’ti. Tato rājā ‘‘suddhaṃ dāni, bhante, sāsanaṃ; karotu bhikkhusaṅgho uposatha’’nti ārakkhaṃ datvā nagaraṃ pāvisi.

Samaggo saṅgho sannipatitvā uposathaṃ akāsi. Tasmiṃ sannipāte saṭṭhi bhikkhusatasahassāni ahesuṃ. Tasmiṃ samāgame moggaliputtatissatthero parappavādaṃ maddamāno kathāvatthuppakaraṇaṃ abhāsi. Tato saṭṭhisatasahassasaṅkhyesu bhikkhūsu uccinitvā tipiṭakapariyattidharānaṃ pabhinnapaṭisambhidānaṃ tevijjādibhedānaṃ bhikkhūnaṃ sahassamekaṃ gahetvā yathā mahākassapatthero ca kākaṇḍakaputto yasatthero ca dhammañca vinayañca saṅgāyiṃsu; evameva dhammañca vinayañca saṅgāyanto sabbaṃ sāsanamalaṃ visodhetvā tatiyasaṅgītiṃ akāsi. Saṅgītipariyosāne anekappakāraṃ pathavī akampittha. Ayaṃ saṅgīti navahi māsehi niṭṭhitā. Yā loke –

Katā bhikkhusahassena, tasmā sahassikāti ca;

Purimā dve upādāya, tatiyāti ca vuccatīti.

Ayaṃ tatiyasaṅgīti.

Ettāvatā ca ‘‘kenābhata’’nti etassa pañhassa vissajjanatthaṃ yaṃ avocumha – ‘‘jambudīpe tāva upālittheramādiṃ katvā ācariyaparamparāya yāva tatiyasaṅgīti tāva ābhataṃ. Tatrāyaṃ ācariyaparamparā –

‘‘Upāli dāsako ceva, soṇako siggavo tathā;

Tisso moggaliputto ca, pañcete vijitāvino.

‘‘Paramparāya vinayaṃ, dīpe jambusirivhaye;

Acchijjamānamānesuṃ, tatiyo yāva saṅgaho’’ti.

Tassattho pakāsitova hoti.


于是，长老回答：“过去，国王，曾有一位修行者询问道：
‘亲属不在身边，众人纷纷而至；
因果法则显现，我的心在此思考。’
修行者说：“那么，您心中是否有想要让这些鸟儿飞走或受伤的念头？”“没有，尊者。”于是，修行者提醒他：“如果您没有这样的想法，就没有罪；真正的罪是出于意图，而非无意之举。
‘不依因果法则而显现，若心不污秽；
不贪图安逸之福，罪恶不会靠近。’
就这样，长老启发了国王，让他在王园中住了七天，教导国王。国王在第七天召集比丘们，聚集在阿索卡园中，准备供养。长老坐在供养的中央，逐个询问比丘：“您认为，究竟什么是正觉的教导？”于是，持有永恒论的比丘们回答：“我们认为这是永恒的教导。”一些比丘则说：“这是分开论的教导。”国王听后，意识到这些比丘与其他教派的教义相似，便将他们的白衣赠予他们，放逐了他们。这些比丘总共六万。
接着，国王又召集其他比丘，问道：“您认为，究竟什么是正觉的教导？”“这是分析论的教导，国王。”国王于是问长老：“分析论的教导，尊者，是否是正觉的教导？”“是的，国王。”于是国王说：“那么，尊者，现在教法已经清晰了；请让比丘们进行斋戒。”并安排好护卫，进入城中。
比丘们齐聚一堂，进行了斋戒。在这次聚集中，有六十万比丘。此时，摩羯陀提萨长老开始讲述外道的教义，接着从六十万比丘中选出一千名持有三藏的比丘，传授给他们深奥的智慧，就像大迦叶长老和卡卡纳伽长老一样，教导他们法和律；同样，教导法和律的同时，清理了所有的教法污垢，完成了第三次集会。集会结束后，地面震动不已。这次集会在九个月内完成。
这就是与一千名比丘共同完成的集会。
至于“谁是问者”，为了回答这个问题，我们说：“在贾姆布迪（现代的印度）上，直到第三次集会的教义，都是通过乌帕利长老等的传承而来。这里的传承是：
‘乌帕利是奴隶，索纳是信徒；
三位摩羯陀提萨，五位胜利者。’
‘通过传承的律法，在贾姆布迪的顶端；
被割断的心中，直到第三次集会。’
这段话的意义显而易见。


Tatiyasaṅgahato pana uddhaṃ imaṃ dīpaṃ mahindādīhi ābhataṃ. Mahindato uggahetvā kañci kālaṃ ariṭṭhattherādīhi ābhataṃ. Tato yāvajjatanā tesaṃyeva antevāsikaparamparabhūtāya ācariyaparamparāya ābhatanti veditabbaṃ. Yathāhu porāṇā –

‘‘Tato mahindo iṭṭiyo, uttiyo sambalo tathā;

Bhaddanāmo ca paṇḍito.

‘‘Ete nāgā mahāpaññā, jambudīpā idhāgatā;

Vinayaṃ te vācayiṃsu, piṭakaṃ tambapaṇṇiyā.

‘‘Nikāye pañca vācesuṃ, satta ceva pakaraṇe;

Tato ariṭṭho medhāvī, tissadatto ca paṇḍito.

‘‘Visārado kāḷasumano, thero ca dīghanāmako;

Dīghasumano ca paṇḍito.

‘‘Punadeva kāḷasumano, nāgatthero ca buddharakkhito;

Tissatthero ca medhāvī, devatthero ca paṇḍito.

‘‘Punadeva sumano medhāvī, vinaye ca visārado;

Bahussuto cūḷanāgo, gajova duppadhaṃsiyo.

‘‘Dhammapālitanāmo ca, rohaṇe sādhupūjito;

Tassa sisso mahāpañño, khemanāmo tipeṭako.

‘‘Dīpe tārakarājāva, paññāya atirocatha;

Upatisso ca medhāvī, phussadevo mahākathī.

‘‘Punadeva sumano medhāvī, pupphanāmo bahussuto;

Mahākathī mahāsivo, piṭake sabbattha kovido.

‘‘Punadeva upāli medhāvī, vinaye ca visārado;

Mahānāgo mahāpañño, saddhammavaṃsakovido.

‘‘Punadeva abhayo medhāvī, piṭake sabbattha kovido;

Tissatthero ca medhāvī, vinaye ca visārado.

‘‘Tassa sisso mahāpañño, pupphanāmo bahussuto;

Sāsanaṃ anurakkhanto, jambudīpe patiṭṭhito.

‘‘Cūḷābhayo ca medhāvī, vinaye ca visārado;

Tissatthero ca medhāvī, saddhammavaṃsakovido.

‘‘Cūḷadevo ca medhāvī, vinaye ca visārado;

Sivatthero ca medhāvī, vinaye sabbattha kovido.

‘‘Ete nāgā mahāpaññā, vinayaññū maggakovidā;

Vinayaṃ dīpe pakāsesuṃ, piṭakaṃ tambapaṇṇiyā’’ti.

Tatrāyaṃ anupubbikathā – moggaliputtatissatthero kira imaṃ tatiyadhammasaṅgītiṃ katvā evaṃ cintesi – ‘‘kattha nu kho anāgate sāsanaṃ suppatiṭṭhitaṃ bhaveyyā’’ti? Athassa upaparikkhato etadahosi – ‘‘paccantimesu kho janapadesu suppatiṭṭhitaṃ bhavissatī’’ti. So tesaṃ tesaṃ bhikkhūnaṃ bhāraṃ katvā te te bhikkhū tattha tattha pesesi. Majjhantikattheraṃ kasmīragandhāraraṭṭhaṃ pesesi – ‘‘tvaṃ etaṃ raṭṭhaṃ gantvā ettha sāsanaṃ patiṭṭhāpehī’’ti. Mahādevattheraṃ tatheva vatvā mahiṃsakamaṇḍalaṃ pesesi. Rakkhitattheraṃ vanavāsiṃ. Yonakadhammarakkhitattheraṃ aparantakaṃ. Mahādhammarakkhitattheraṃ mahāraṭṭhaṃ. Mahārakkhitattheraṃ yonakalokaṃ. Majjhimattheraṃ himavantadesabhāgaṃ. Soṇattherañca uttarattherañca suvaṇṇabhūmiṃ. Attano saddhivihārikaṃ mahindattheraṃ iṭṭiyattherena uttiyattherena sambalattherena bhaddasālattherena ca saddhiṃ tambapaṇṇidīpaṃ pesesi – ‘‘tumhe tambapaṇṇidīpaṃ gantvā ettha sāsanaṃ patiṭṭhāpethā’’ti. Sabbepi taṃ taṃ disābhāgaṃ gacchantā attapañcamā agamaṃsu ‘‘paccantimesu janapadesu pañcavaggo gaṇo alaṃ upasampadakammāyā’’ti maññamānā.


从第三次结集之后，这个岛上的教法是由摩哂陀等人带来的。有一段时间是从摩哂陀那里学习，由阿利他长老等人传播。从那时起直到今天，应该知道是通过他们的弟子们的传承而传下来的。正如古人所说：
"然后是摩哂陀、伊地耶、
乌提耶、参婆罗，
以及聪明的跋陀那摩。
这些大智慧的龙象，
从贾姆布迪帕（印度）来到这里；
他们教授律法，
铜色岛（斯里兰卡）的三藏。
他们教授五部，
以及七论；
然后是聪明的阿利他，
以及智者提沙达塔。
精通的迦罗须摩那，
长老迪伽那摩卡，
以及智者迪伽须摩那。
再次是迦罗须摩那，
那伽长老和佛护，
智者提沙长老，
以及智者提婆长老。
再次是聪明的须摩那，
精通律法；
多闻的小那伽，
如大象难以降服。
名叫法护的，
在罗哈纳受到尊敬；
他的弟子大智慧，
名叫克玛，通晓三藏。
在岛上如星王，
以智慧闪耀；
聪明的优波提沙，
以及善于讲说的弗沙提婆。
再次是聪明的须摩那，
多闻的弗沙那摩；
善于讲说的大斯瓦，
精通一切藏。
再次是聪明的优波离，
精通律法；
大智慧的摩诃那伽，
精通正法传承。
再次是聪明的阿跋耶，
精通一切藏；
智者提沙长老，
精通律法。
他的弟子大智慧，
多闻的弗沙那摩；
守护教法，
立足于贾姆布迪帕（印度）。
聪明的小阿跋耶，
精通律法；
智者提沙长老，
精通正法传承。
聪明的小提婆，
精通律法；
智者斯瓦长老，
精通一切律法。
这些大智慧的龙象，
通晓律法，精通道路；
他们在铜色岛（斯里兰卡）宣扬律法，
传播三藏。"
这里是依次的故事 - 据说摩羯陀提萨长老完成第三次法的结集后，如此思考："未来佛法将在哪里得到很好的建立呢？"经过仔细考虑后，他认为："将在边远地区得到很好的建立。"于是他委派各个比丘，派遣他们到不同的地方。他派遣马哲提卡长老到迦湿弥罗甘陀罗国（现在的克什米尔和坎大哈地区），说："你去那个国家，在那里建立佛法。"同样地，他派遣摩诃提婆长老到摩希沙卡曼陀罗。派遣勒叉长老到婆那婆西。派遣优那法护长老到阿波兰多迦。派遣摩诃法护长老到摩诃勒吒。派遣摩诃勒叉长老到优那国。派遣马哲摩长老到雪山地区。派遣苏那长老和郁多罗长老到金地（现在的缅甸）。他派遣自己的弟子摩哂陀长老，连同伊地耶长老、郁多耶长老、参婆罗长老和跋陀沙罗长老一起到铜色岛（斯里兰卡），说："你们去铜色岛，在那里建立佛法。"所有人前往各自的地区时都是五人一组，他们认为"在边远地区，五人组足以进行授具足戒的仪式"。


Tena kho pana samayena kasmīragandhāraraṭṭhe sassapākasamaye aravāḷo nāma nāgarājā karakavassaṃ nāma vassāpetvā sassaṃ harāpetvā mahāsamuddaṃ pāpeti. Majjhantikatthero pana pāṭaliputtato vehāsaṃ abbhuggantvā himavati aravāḷadahassa upari otaritvā aravāḷadahapiṭṭhiyaṃ caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. Nāgamāṇavakā taṃ disvā aravāḷassa nāgarājassa ārocesuṃ – ‘‘mahārāja, eko chinnabhinnapaṭadharo bhaṇḍu kāsāvavasano amhākaṃ udakaṃ dūsetī’’ti. Nāgarājā tāvadeva kodhābhibhūto nikkhamitvā theraṃ disvā makkhaṃ asahamāno antalikkhe anekāni bhiṃsanakāni nimmini. Tato tato bhusā vātā vāyanti, rukkhā chijjanti, pabbatakūṭāni patanti, meghā gajjanti, vijjulatā niccharanti, asaniyo phalanti, bhinnaṃ viya gaganatalaṃ udakaṃ paggharati. Bhayānakarūpā nāgakumārā sannipatanti. Sayampi dhūmāyati, pajjalati, paharaṇavuṭṭhiyo vissajjeti. ‘‘Ko ayaṃ muṇḍako chinnabhinnapaṭadharo’’tiādīhi pharusavacanehi theraṃ santajjesi. ‘‘Etha gaṇhatha hanatha niddhamatha imaṃ samaṇa’’nti nāgabalaṃ āṇāpesi. Thero sabbaṃ taṃ bhiṃsanakaṃ attano iddhibalena paṭibāhitvā nāgarājānaṃ āha –

‘‘Sadevakopi ce loko, āgantvā tāsayeyya maṃ;

Na me paṭibalo assa, janetuṃ bhayabheravaṃ.

‘‘Sacepi tvaṃ mahiṃ sabbaṃ, sasamuddaṃ sapabbataṃ;

Ukkhipitvā mahānāga, khipeyyāsi mamūpari.

‘‘Neva me sakkuṇeyyāsi, janetuṃ bhayabheravaṃ;

Aññadatthu tavevassa, vighāto uragādhipā’’ti.

Evaṃ vutte nāgarājā vihatānubhāvo nipphalavāyāmo dukkhī dummano ahosi. Taṃ thero taṅkhaṇānurūpāya dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā tīsu saraṇesu pañcasu ca sīlesu patiṭṭhāpesi saddhiṃ caturāsītiyā nāgasahassehi. Aññepi bahū himavantavāsino yakkhā ca gandhabbā ca kumbhaṇḍā ca therassa dhammakathaṃ sutvā saraṇesu ca sīlesu ca patiṭṭhahiṃsu. Pañcakopi yakkho saddhiṃ bhariyāya yakkhiniyā pañcahi ca puttasatehi paṭhame phale patiṭṭhito. Athāyasmā majjhantikatthero sabbepi nāgayakkharakkhase āmantetvā evamāha –

‘‘Mā dāni kodhaṃ janayittha, ito uddhaṃ yathā pure;

Sassaghātañca mā kattha, sukhakāmā hi pāṇino;

Karotha mettaṃ sattesu, vasantu manujā sukha’’nti.

Te sabbepi ‘‘sādhu bhante’’ti therassa paṭissuṇitvā yathānusiṭṭhaṃ paṭipajjiṃsu. Taṃdivasameva ca nāgarājassa pūjāsamayo hoti. Atha nāgarājā attano ratanamayaṃ pallaṅkaṃ āharāpetvā therassa paññapesi. Nisīdi thero pallaṅke. Nāgarājāpi theraṃ bījayamāno samīpe aṭṭhāsi. Tasmiṃ khaṇe kasmīragandhāraraṭṭhavāsino āgantvā theraṃ disvā ‘‘amhākaṃ nāgarājatopi thero mahiddhikataro’’ti therameva vanditvā nisinnā. Thero tesaṃ āsīvisopamasuttaṃ kathesi . Suttapariyosāne asītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, kulasatasahassaṃ pabbaji. Tato pabhuti ca kasmīragandhārā yāvajjatanā kāsāvapajjotā isivātapaṭivātā eva.

Gantvā kasmīragandhāraṃ, isi majjhantiko tadā;

Duṭṭhaṃ nāgaṃ pasādetvā, mocesi bandhanā bahūti.

Mahādevattheropi mahiṃsakamaṇḍalaṃ gantvā devadūtasuttaṃ kathesi. Suttapariyosāne cattālīsa pāṇasahassāni dhammacakkhuṃ paṭilabhiṃsu, cattālīsaṃyeva pāṇasahassāni pabbajiṃsu.


那时，在喀什米尔甘达哈拉国，名为阿拉瓦罗的龙王在丰收的季节降下雨水，带走庄稼，冲向大海。中部长老从帕塔利普特拉（现代的巴特那）飞升到喜马拉雅山，降落在阿拉瓦罗的头顶，站立或坐下于阿拉瓦罗的背上，甚至可以随意改变姿势。龙王的随从看到这一幕，向阿拉瓦罗龙王报告：“大王，有一个身穿袈裟、手持破布的修行者正在污染我们的水源。”龙王当即愤怒地出门，看到长老后，无法忍受愤怒，在空中施展了许多可怕的威力。于是，狂风四起，树木折断，山崩地裂，雷声轰鸣，闪电划破天际，水波翻滚，仿佛天空都要崩溃。可怕的龙子们聚集在一起，烟雾弥漫，火焰熊熊，攻击的气势如虹。“这个光头的、手持破布的人是谁？”等用粗暴的话语威胁长老。“来吧，抓住他，杀了他，驱逐这个修行者。”龙王发出命令。长老用自己的神通力抵挡住所有的威胁，告诉龙王：
“即使这个世界的众生，
也会来到这里恳求我；
我并不畏惧，
不会让你们的恐惧降临。
“如果你将整个大地、
以及海洋和山脉，
抬起并扔在我头上，
你也无法让我畏惧。
“你根本无法做到，
让恐惧降临于我；
你在其他地方的威力，
无法对付这条龙王。”
听完这些话，龙王失去了威力，感到无能为力，心中痛苦不已。长老随即用适当的教义安抚他，激励他，鼓励他在三宝和五戒中建立信仰，还有八万条龙。其他许多住在喜马拉雅山的夜叉、伽蓝和坤波达等也听到长老的教导，开始在三宝和五戒中建立信仰。五个夜叉与他们的妻子及五百个儿子一起，最初也建立了信仰。于是，中部长老对所有的龙、夜叉和保护者们说：
“现在不要再生气，
从今往后如同昔日；
不要再伤害众生，
因为众生渴望幸福；
对所有众生施以慈悲，
让人类安居乐业。”
他们都齐声称赞：“好极了，尊者。”并遵循长老的教导。就在当天，龙王举行了供养仪式。然后，龙王让人取来他那金色的座椅，供奉给长老。长老坐在座椅上，龙王也在他旁边站立。在此时，喀什米尔甘达哈拉国的人们来到长老面前，看到长老后，感叹道：“我们的龙王比这位长老更有威力。”于是，他们向长老致敬并坐下。长老给他们讲述了《蛇比喻经》。经文结束时，八万众生获得了法眼，数百个家庭出家为僧。从那时起，喀什米尔甘达哈拉国的袈裟光辉如同灿烂的阳光，照耀着整个地区。
于是，中部长老前往喀什米尔甘达哈拉国，
驯服了那条凶恶的龙，
解除了众多的束缚。
摩诃提婆长老也前往摩希沙卡曼陀罗，讲述了《天神之教》。经文结束时，四十万众生获得了法眼，四十万众生出家为僧。


Gantvāna raṭṭhaṃ mahiṃsaṃ, mahādevo mahiddhiko;

Codetvā devadūtehi, mocesi bandhanā bahūti.

Rakkhitatthero pana vanavāsiṃ gantvā ākāse ṭhatvā anamataggapariyāyakathāya vanavāsike pasādesi. Kathāpariyosāne panassa saṭṭhisahassānaṃ dhammābhisamayo ahosi. Sattatisahassamattā pabbajiṃsu, pañcavihārasatāni patiṭṭhahiṃsu. Evaṃ so tattha sāsanaṃ patiṭṭhāpesi.

Gantvāna rakkhitatthero, vanavāsiṃ mahiddhiko;

Antalikkhe ṭhito tattha, desesi anamataggiyanti.

Yonakadhammarakkhitattheropi aparantakaṃ gantvā aggikkhandhopamasuttantakathāya aparantake pasādetvā sattati pāṇasahassāni dhammāmataṃ pāyesi. Khattiyakulato eva purisasahassāni pabbajiṃsu, samadhikāni ca cha itthisahassāni. Evaṃ so tattha sāsanaṃ patiṭṭhāpesi.

Aparantaṃ vigāhitvā, yonako dhammarakkhito;

Aggikkhandhopamenettha, pasādesi jane bahūti.

Mahādhammarakkhitatthero pana mahāraṭṭhaṃ gantvā mahānāradakassapajātakakathāya mahāraṭṭhake pasādetvā caturāsīti pāṇasahassāni maggaphalesu patiṭṭhāpesi. Terasasahassāni pabbajiṃsu. Evaṃ so tattha sāsanaṃ patiṭṭhāpesi.

Mahāraṭṭhaṃ isi gantvā, so mahādhammarakkhito;

Jātakaṃ kathayitvāna, pasādesi mahājananti.

Mahārakkhitattheropi yonakaraṭṭhaṃ gantvā kāḷakārāmasuttantakathāya yonakalokaṃ pasādetvā sattatisahassādhikassa pāṇasatasahassassa maggaphalālaṅkāraṃ adāsi. Santike cassa dasasahassāni pabbajiṃsu. Evaṃ sopi tattha sāsanaṃ patiṭṭhāpesi.

Yonaraṭṭhaṃ tadā gantvā, so mahārakkhito isi;

Kāḷakārāmasuttena te pasādesi yonaketi.

Majjhimatthero pana kassapagottattherena aḷakadevattherena dundubhissarattherena mahādevattherena ca saddhiṃ himavantadesabhāgaṃ gantvā dhammacakkappavattanasuttantakathāya taṃ desaṃ pasādetvā asītipāṇakoṭiyo maggaphalaratanāni paṭilābhesi. Pañcapi ca therā pañca raṭṭhāni pasādesuṃ. Ekamekassa santike satasahassamattā pabbajiṃsu. Evaṃ te tattha sāsanaṃ patiṭṭhāpesuṃ.

Gantvāna majjhimatthero, himavantaṃ pasādayi;

Yakkhasenaṃ pakāsento, dhammacakkapavattananti.


有大神通的摩诃提婆长老前往摩希沙国，
通过天使的教导，解除了许多人的束缚。
勒叉长老则前往婆那婆西，站在空中，用无始轮回的教法使婆那婆西的人们生起信心。讲法结束时，六万人证悟了法，约七万人出家，建立了五百座寺院。就这样，他在那里建立了佛法。
有大神通的勒叉长老前往婆那婆西，
站在空中，宣讲无始轮回的教法。
优那法护长老也前往阿波兰多迦，用火聚譬喻经的教法使阿波兰多迦的人们生起信心，七万人饮用了法甘露。仅从刹帝利种姓就有一千人出家，还有六千多名女性出家。就这样，他在那里建立了佛法。
优那法护深入阿波兰多迦，
用火聚譬喻使许多人生起信心。
摩诃法护长老则前往摩诃勒吒，用大那罗陀迦叶本生经的教法使摩诃勒吒的人们生起信心，使八万四千人建立在道果中。一万三千人出家。就这样，他在那里建立了佛法。
仙人摩诃法护前往摩诃勒吒，
讲述本生经，使大众生起信心。
摩诃勒叉长老也前往优那国，用迦罗迦兰经的教法使优那世界的人们生起信心，使十七万人获得道果庄严。在他的周围，一万人出家。就这样，他也在那里建立了佛法。
那时，仙人摩诃勒叉前往优那国，
用迦罗迦兰经使优那人生起信心。
马哲摩长老则与迦叶种长老、阿拉迦提婆长老、顿度比萨罗长老和摩诃提婆长老一起前往雪山地区，用转法轮经的教法使那个地区的人们生起信心，使八千万众生获得道果宝藏。五位长老使五个国家的人们生起信心。在每位长老的周围，约有十万人出家。就这样，他们在那里建立了佛法。
马哲摩长老前往雪山，使人们生起信心，
宣讲转法轮经，向夜叉军队显示。


Soṇattheropi saddhiṃ uttarattherena suvaṇṇabhūmiṃ agamāsi. Tena ca samayena tattha ekā rakkhasī samuddato nikkhamitvā rājakule jāte jāte dārake khādati. Taṃdivasameva ca rājakule eko dārako jāto hoti. Manussā theraṃ disvā ‘‘rakkhasānaṃ sahāyako eso’’ti maññamānā āvudhāni gahetvā theraṃ paharitukāmā āgacchanti. Thero ‘‘kiṃ tumhe āvudhahatthā āgacchathā’’ti āha. Te āhaṃsu – ‘‘rājakule jāte jāte dārake rakkhasā khādanti, tesaṃ tumhe sahāyakā’’ti. Thero ‘‘na mayaṃ rakkhasānaṃ sahāyakā, samaṇā nāma mayaṃ viratā pāṇātipātā…pe… viratā majjapānā ekabhattikā sīlavanto kalyāṇadhammā’’ti āha. Tasmiṃyeva ca khaṇe sā rakkhasī saparivārā samuddato nikkhami ‘‘rājakule dārako jāto taṃ khādissāmī’’ti. Manussā taṃ disvā ‘‘esā, bhante, rakkhasī āgacchatī’’ti bhītā viraviṃsu. Thero rakkhasehi diguṇe attabhāve nimminitvā tehi attabhāvehi taṃ rakkhasiṃ saparisaṃ majjhe katvā ubhosu passesu parikkhipi . Tassā saparisāya etadahosi – ‘‘addhā imehi idaṃ ṭhānaṃ laddhaṃ bhavissati. Mayaṃ pana imesaṃ bhakkhā bhavissāmā’’ti. Sabbe rakkhasā bhītā vegasā palāyiṃsu. Theropi te yāva adassanaṃ tāva palāpetvā dīpassa samantato rakkhaṃ ṭhapesi. Tasmiñca samaye sannipatitaṃ mahājanakāyaṃ brahmajālasuttantakathāya pasādetvā saraṇesu ca sīlesu ca patiṭṭhāpesi. Saṭṭhisahassānaṃ panettha dhammābhisamayo ahosi. Kuladārakānaṃ aḍḍhuḍḍhāni sahassāni pabbajiṃsu, kuladhītānaṃ diyaḍḍhasahassaṃ. Evaṃ so tattha sāsanaṃ patiṭṭhāpesi. Tato pabhuti rājakule jātadārakānaṃ soṇuttaranāmameva karonti.

Suvaṇṇabhūmiṃ gantvāna, soṇuttarā mahiddhikā;

Pisāce niddhametvāna, brahmajālaṃ adesisunti.

Mahindatthero pana ‘‘tambapaṇṇidīpaṃ gantvā sāsanaṃ patiṭṭhāpehī’’ti upajjhāyena ca bhikkhusaṅghena ca ajjhiṭṭho cintesi – ‘‘kālo nu kho me tambapaṇṇidīpaṃ gantuṃ no’’ti. Athassa vīmaṃsato ‘‘na tāva kālo’’ti ahosi. Kiṃ panassa disvā etadahosi? Muṭasivarañño mahallakabhāvaṃ. Tato cintesi – ‘‘ayaṃ rājā mahallako, na sakkā imaṃ gaṇhitvā sāsanaṃ paggahetuṃ. Idāni panassa putto devānaṃpiyatisso rajjaṃ kāressati. Taṃ gaṇhitvā sakkā bhavissati sāsanaṃ paggahetuṃ. Handa yāva so samayo āgacchati, tāva ñātake olokema. Puna dāni mayaṃ imaṃ janapadaṃ āgaccheyyāma vā na vā’’ti. So evaṃ cintetvā upajjhāyañca bhikkhusaṅghañca vanditvā asokārāmato nikkhamma tehi iṭṭiyādīhi catūhi therehi saṅghamittāya puttena sumanasāmaṇerena bhaṇḍukena ca upāsakena saddhiṃ rājagahanagaraparivattakena dakkhiṇāgirijanapade cārikaṃ caramāno ñātake olokento cha māse atikkāmesi. Athānupubbena mātu nivesanaṭṭhānaṃ vedisanagaraṃ nāma sampatto. Asoko kira kumārakāle janapadaṃ labhitvā ujjeniṃ gacchanto vedisanagaraṃ patvā vedisaseṭṭhissa dhītaraṃ aggahesi. Sā taṃdivasameva gabbhaṃ gaṇhitvā ujjeniyaṃ mahindakumāraṃ vijāyi. Kumārassa cuddasavassakāle rājā abhisekaṃ pāpuṇi. Sā tassa mātā tena samayena ñātighare vasati. Tena vuttaṃ – ‘‘athānupubbena mātu nivesanaṭṭhānaṃ veṭisanagaraṃ nāma sampatto’’ti.


索那长老与北方长老一起前往金地（现代的斯里兰卡）。那时，在那里有一位罗刹女从海中出现，吞食王族所生的婴儿。就在同一天，王族中出生了一个男婴。人们看到长老，认为：“这是罗刹的同伴”，于是拿起武器想要攻击长老。长老问：“你们为何拿着武器来？”他们回答：“在王族中，罗刹吞食出生的婴儿，你们是他们的同伴。”长老说：“我们不是罗刹的同伴，我们是修行人，禁戒杀生……等……禁戒饮酒，持一餐，守戒行善。”就在这时，那位罗刹女带着随从从海中出来，想要吞食王族中出生的婴儿。人们看到她，惊恐地喊道：“尊者，那位罗刹女来了。”长老用自己的神通力将她和她的随从包围，在她的周围形成了一个空间。她的随从心中想：“这地方必定被我们占有。我们也要成为他们的食物。”所有的罗刹因恐惧而迅速逃跑。长老则将他们驱逐，直到他们消失为止，然后在周围设立了光明的保护。与此同时，他通过《梵网经》的教法，安抚聚集的大众，并在三宝和五戒中建立信仰。六万人证悟了法，数千个家庭出家，数千个家庭的女儿也出家。就这样，他在那里建立了佛法。从此以后，王族中出生的男婴都被称为索那。
索那长老前往金地，
驱逐罗刹，宣讲《梵网》。
摩诃提婆长老想：“去铜色岛建立佛法吧。”于是他在思考：“我去铜色岛的时间是否到了？”经过思考，他认为：“还没有到时候。”那么他看到了什么呢？看到穆特西瓦王年老的样子。于是他思考：“这位国王年迈，无法带着他去获取佛法。现在他的儿子德瓦那皮雅提索将会执掌王位。若能带着他，佛法就能得到传播。等他到来时，我们再看看是否能回到这个地方。”他这样想后，向上师和僧团致敬，从阿索卡园出发，带着四位长老和他的儿子善心小沙弥、以及一个名叫巴汉达的居士，前往南方的城市，探望亲属，经过六个月的时间。随后，他逐渐到达母亲的居住地，名为维迪萨城。阿索卡在年轻时获得了这个地方，前往乌杰尼，经过维迪萨城时，他迎娶了维迪萨城最杰出的商人的女儿。她在那天怀孕，生下了乌杰尼的摩亨达王子。在王子十四岁时，国王为他举行了加冕仪式。那时，她的母亲正住在亲属家中。因此说：“随后逐渐到达母亲的居住地，名为维迪萨城。”


Sampattañca pana theraṃ disvā theramātā devī pādesu sirasā vanditvā bhikkhaṃ datvā theraṃ attanā kataṃ vedisagirimahāvihāraṃ nāma āropesi. Thero tasmiṃ vihāre nisinno cintesi – ‘‘amhākaṃ idha kattabbakiccaṃ niṭṭhitaṃ, samayo nu kho idāni laṅkādīpaṃ gantu’’nti. Tato cintesi – ‘‘anubhavatu tāva me pitarā pesitaṃ abhisekaṃ devānaṃpiyatisso, ratanattayaguṇañca suṇātu, chaṇatthañca nagarato nikkhamitvā missakapabbataṃ abhiruhatu, tadā taṃ tattha dakkhissāmā’’ti. Athāparaṃ ekamāsaṃ tattheva vāsaṃ kappesi. Māsātikkamena ca jeṭṭhamūlamāsapuṇṇamāyaṃ uposathadivase sannipatitā sabbepi – ‘‘kālo nu kho amhākaṃ tambapaṇṇidīpaṃ gamanāya, udāhu no’’ti mantayiṃsu. Tenāhu porāṇā –

‘‘Mahindo nāma nāmena, saṅghatthero tadā ahu;

Iṭṭiyo uttiyo thero, bhaddasālo ca sambalo.

‘‘Sāmaṇero ca sumano, chaḷabhiñño mahiddhiko;

Bhaṇḍuko sattamo tesaṃ, diṭṭhasacco upāsako;

Iti hete mahānāgā, mantayiṃsu rahogatā’’ti.

Tadā sakko devānamindo mahindattheraṃ upasaṅkamitvā etadavoca – ‘‘kālaṅkato, bhante, muṭasivarājā; idāni devānaṃpiyatissamahārājā rajjaṃ kāreti. Sammāsambuddhena ca tumhe byākatā – ‘anāgate mahindo nāma bhikkhu tambapaṇṇidīpaṃ pasādessatī’ti. Tasmātiha vo, bhante, kālo dīpavaraṃ gamanāya; ahampi vo sahāyo bhavissāmī’’ti. Kasmā pana sakko evamāha? Bhagavā kirassa bodhimūleyeva buddhacakkhunā lokaṃ voloketvā anāgate imassa dīpassa sampattiṃ disvā etamatthaṃ ārocesi – ‘‘tadā tvampi sahāyo bhaveyyāsī’’ti ca āṇāpesi. Tasmā evamāha. Thero tassa vacanaṃ sampaṭicchitvā attasattamo veṭisakapabbatā vehāsaṃ uppatitvā anurādhapurassa puratthimadisāya missakapabbate patiṭṭhahi. Yaṃ panetarahi ‘‘cetiyapabbato’’tipi sañjānanti. Tenāhu porāṇā –

‘‘Veṭisagirimhi rājagahe, vasitvā tiṃsarattiyo;

Kālova gamanassāti, gacchāma dīpamuttamaṃ.

‘‘Paḷīnā jambudīpā te, haṃsarājāva ambare;

Evamuppatitā therā, nipatiṃsu naguttame.

‘‘Purato puraseṭṭhassa, pabbate meghasannibhe;

Patiṃsu sīlakūṭamhi, haṃsāva nagamuddhanī’’ti.


当长老到达时，长老的母亲天女见到他，便以头顶礼他的双足，供养食物，并将他迎请到自己建造的维迪萨山大寺院。长老坐在那座寺院里思考："我们在这里要做的事情已经完成了，现在是否是去兰卡岛的时候了呢？"接着他又想："让德瓦南皮亚提索先接受我父亲派人送来的加冕仪式吧，让他听听三宝的功德，然后为了庆祝从城里出来登上米萨卡山，那时我们就在那里见到他。"于是他又在那里住了一个月。一个月过去后，在六月满月的布萨日，所有人聚集在一起商议："现在是我们去铜色岛的时候了吗，还是不是？"因此古人说：
"那时有一位名叫摩诃提的僧团长老，
还有伊提耶、乌提耶长老、巴达萨拉和桑巴罗。
还有一位名叫苏摩那的小沙弥，具有六神通和大神力，
第七位是巴恩杜卡，一位已见真理的优婆塞；
这些大龙象们私下商议。"
那时，天帝释来到摩诃提长老面前说道："尊者，穆塔西瓦王已经去世；现在德瓦南皮亚提索大王正在执掌王权。正等正觉者曾经预言你们：'未来，一位名叫摩诃提的比丘将使铜色岛生起信心。'因此，尊者们，现在是前往那美好岛屿的时候了；我也将成为你们的助手。"为什么帝释天这样说呢？据说，世尊在菩提树下用佛眼观察世界，看到这个岛屿未来的繁荣，便告诉了他这件事，并命令说："那时你也要成为他们的助手。"所以他这样说。长老接受了他的建议，带着七人从维迪萨山飞上天空，降落在阿努拉达普拉城东方的米萨卡山上。现在人们也称之为支提耶山。因此古人说：
"在维迪萨山的王舍城住了三十夜，
现在是出发的时候了，让我们去那最好的岛屿。
他们从阎浮提飞离，如天空中的鹅王，
这样飞起的长老们，降落在最高的山上。
在那城市之前，在如云般的山上，
他们降落在戒德山顶，如鹅落在山巅。"


Evaṃ iṭṭiyādīhi saddhiṃ āgantvā patiṭṭhahanto ca āyasmā mahindatthero sammāsambuddhassa parinibbānato dvinnaṃ vassasatānaṃ upari chattiṃsatime vasse imasmiṃ dīpe patiṭṭhahīti veditabbo. Ajātasattussa hi aṭṭhame vasse sammāsambuddho parinibbāyi. Tasmiṃyeva vasse sīhakumārassa putto tambapaṇṇidīpassa ādirājā vijayakumāro imaṃ dīpamāgantvā manussāvāsaṃ akāsi. Jambudīpe udayabhaddassa cuddasame vasse idha vijayo kālamakāsi. Udayabhaddassa pañcadasame vasse paṇḍuvāsudevo nāma imasmiṃ dīpe rajjaṃ pāpuṇi. Tattha nāgadāsakarañño vīsatime vasse idha paṇḍuvāsudevo kālamakāsi. Tasmiṃyeva ca vasse abhayo nāma rājakumāro imasmiṃ dīpe rajjaṃ pāpuṇi. Tattha susunāgarañño sattarasame vasse idha abhayarañño vīsativassāni paripūriṃsu. Atha abhayassa vīsatime vasse paṇḍukābhayo nāma dāmariko rajjaṃ aggahesi. Tattha kāḷāsokassa soḷasame vasse idha paṇḍukassa sattarasavassāni paripūriṃsu. Tāni heṭṭhā ekena vassena saha aṭṭhārasa honti. Tattha candaguttassa cuddasame vasse idha paṇḍukābhayo kālamakāsi. Muṭasivarājā rajjaṃ pāpuṇi. Tattha asokadhammarājassa sattarasame vasse idha muṭasivarājā kālamakāsi. Devānampiyatisso rajjaṃ pāpuṇi. Parinibbute ca sammāsambuddhe ajātasattu catuvīsati vassāni rajjaṃ kāresi. Udayabhaddo soḷasa, anuruddho ca muṇḍo ca aṭṭha, nāgadāsako catuvīsati, susunāgo aṭṭhārasa, tasseva putto kāḷāsoko aṭṭhavīsati, tato tassa puttakā dasa bhātukarājāno dvevīsati vassāni rajjaṃ kāresuṃ. Tesaṃ pacchato nava nandā dvevīsatimeva, candagutto catuvīsati, bindusāro aṭṭhavīsati . Tassāvasāne asoko rajjaṃ pāpuṇi. Tassa pure abhisekā cattāri abhisekato aṭṭhārasame vasse imasmiṃ dīpe mahindatthero patiṭṭhito. Evametena rājavaṃsānusārena veditabbametaṃ – ‘‘sammāsambuddhassa parinibbānato dvinnaṃ vassasatānaṃ upari chattiṃsatime vasse imasmiṃ dīpe patiṭṭhahī’’ti.

Tasmiñca divase tambapaṇṇidīpe jeṭṭhamūlanakkhattaṃ nāma hoti. Rājā nakkhattaṃ ghosāpetvā ‘‘chaṇaṃ karothā’’ti amacce ca āṇāpetvā cattālīsapurisasahassaparivāro nagaramhā nikkhamitvā yena missakapabbato tena pāyāsi migavaṃ kīḷitukāmo. Atha tasmiṃ pabbate adhivatthā ekā devatā ‘‘rañño there dassessāmī’’ti rohitamigarūpaṃ gahetvā avidūre tiṇapaṇṇāni khādamānā viya carati. Rājā taṃ disvā ‘‘ayuttaṃ dāni pamattaṃ vijjhitu’’nti jiyaṃ phoṭesi. Migo ambatthalamaggaṃ gahetvā palāyituṃ ārabhi. Rājā piṭṭhito piṭṭhito anubandhanto ambatthalameva abhiruhi. Migopi therānaṃ avidūre antaradhāyi. Mahindatthero rājānaṃ avidūre āgacchantaṃ disvā ‘‘mamaṃyeva rājā passatu, mā itare’’ti adhiṭṭhahitvā ‘‘tissa, tissa, ito ehī’’ti āha. Rājā sutvā cintesi – ‘‘imasmiṃ dīpe jāto maṃ ‘tissā’ti nāmaṃ gahetvā ālapituṃ samattho nāma natthi. Ayaṃ pana chinnabhinnapaṭadharo bhaṇḍu kāsāvavasano maṃ nāmena ālapati, ko nu kho ayaṃ bhavissati manusso vā amanusso vā’’ti? Thero āha –

‘‘Samaṇā mayaṃ mahārāja, dhammarājassa sāvakā;

Taveva anukampāya, jambudīpā idhāgatā’’ti.


如此，长老们与其他人一起到达，长老摩诃提在正觉者涅槃后已在这个岛上建立了三十六年。因为在阿阇多萨的第八年，正觉者涅槃。就在那一年，狮子王的儿子铜色岛的开国君主维贾亚来到这个岛，建立了人类的居住地。在阎浮提的乌达雅巴达的第十四年，维贾亚在此去世。在乌达雅巴达的第十五年，名为帕杜瓦苏德的国王在这个岛上登基。在那里，名为那伽达萨卡的国王在第20年去世。在同一年，名为阿巴耶的王子在这个岛上登基。在那里，名为苏苏那的国王在第17年去世。在阿巴耶的第20年，名为帕杜卡阿巴耶的国王登基。在那里，名为卡拉阿索卡的国王在第16年去世，而帕杜卡在第17年去世。以上这些加起来有18年。然后，在名为月光的国王的第14年，帕杜卡去世。穆塔西瓦国王登基。在那里，阿索卡国王在第17年去世。德瓦南皮亚提索登基。在正觉者涅槃后，阿阇多萨在第24年执掌王权。乌达雅巴达在第16年，阿努律多和穆多在第8年，纳迦达萨卡在第24年，苏苏那在第18年，阿巴耶的儿子卡拉阿索卡在第28年，之后他的十个兄弟在第22年执政。之后，纳达的两个女儿在第22年，月光在第24年，宾图萨罗在第28年。在那之后，阿索卡国王登基。在他之前，经过四次加冕，经过18年，摩诃提长老已在这个岛上建立。
在那一天，铜色岛上有名为长者的星宿。国王召唤星宿，命令说：“请进行占卜。”并命令大臣们一起，带着四万三千士兵离开城市，前往米萨卡山去猎取野兽。就在那座山上，有一位神灵，想要向国王显现，她化身为红色的野猪，似乎在吃草。国王看到后，心想：“现在不应该再追逐它了。”于是，野猪抓住机会逃跑。国王在后面追赶，试图攀登到红色的野猪身上。野猪也在长老们附近消失了。摩诃提长老看到国王正在接近，便心想：“让我让国王看到我，不要让其他人看到。”于是他坚定地说：“过来，过来，过来这里。”国王听后思考：“在这个岛上，没人能称我为‘过来’。这个人穿着破旧的袈裟，究竟是什么人，是人还是非人？”长老回答：
“我们是修行人，尊贵的国王，
是法王的弟子；
为了您的慈悲，


Tena ca samayena devānampiyatissamahārājā ca asokadhammarājā ca adiṭṭhasahāyakā honti. Devānampiyatissamahārājassa ca puññānubhāvena chātapabbatapāde ekamhi veḷugumbe tisso veḷuyaṭṭhiyo rathayaṭṭhippamāṇā uppajjiṃsu – ekā latāyaṭṭhi nāma, ekā pupphayaṭṭhi nāma, ekā sakuṇayaṭṭhi nāma. Tāsu latāyaṭṭhi rajatavaṇṇā hoti, taṃ alaṅkaritvā uppannalatā kañcanavaṇṇā khāyati. Pupphayaṭṭhiyaṃ pana nīlapītalohitodātakāḷavaṇṇāni pupphāni suvibhattavaṇṭapattakiñjakkhāni hutvā khāyanti. Sakuṇayaṭṭhiyaṃ haṃsakukkuṭajīvajīvakādayo sakuṇā nānappakārāni ca catuppadāni sajīvāni viya khāyanti. Vuttampi cetaṃ dīpavaṃse –

‘‘Chātapabbatapādamhi , veḷuyaṭṭhī tayo ahu;

Setā rajatayaṭṭhīva, latā kañcanasannibhā.

‘‘Nīlādi yādisaṃ pupphaṃ, pupphayaṭṭhimhi tādisaṃ;

Sakuṇā sakuṇayaṭṭhimhi, sarūpeneva saṇṭhitā’’ti.

Samuddatopissa muttāmaṇiveḷuriyādi anekavihitaṃ ratanaṃ uppajji. Tambapaṇṇiyaṃ pana aṭṭha muttā uppajjiṃsu – hayamuttā, gajamuttā, rathamuttā, āmalakamuttā, valayamuttā, aṅguliveṭhakamuttā, kakudhaphalamuttā, pākatikamuttāti. So tā ca yaṭṭhiyo tā ca muttā aññañca bahuṃ ratanaṃ asokassa dhammarañño paṇṇākāratthāya pesesi. Asoko pasīditvā tassa pañca rājakakudhabhaṇḍāni pahiṇi – chattaṃ, cāmaraṃ, khaggaṃ, moḷiṃ, ratanapādukaṃ, aññañca abhisekatthāya bahuvidhaṃ paṇṇākāraṃ; seyyathidaṃ – saṅkhaṃ, gaṅgodakaṃ, vaḍḍhamānaṃ, vaṭaṃsakaṃ, bhiṅgāraṃ, nandiyāvaṭṭaṃ, sivikaṃ, kaññaṃ, kaṭacchuṃ, adhovimaṃ dussayugaṃ, hatthapuñchanaṃ, haricandanaṃ, aruṇavaṇṇamattikaṃ, añjanaṃ, harītakaṃ, āmalakanti. Vuttampi cetaṃ dīpavaṃse –

‘‘Vālabījanimuṇhīsaṃ, chattaṃ khaggañca pādukaṃ;

Veṭhanaṃ sārapāmaṅgaṃ, bhiṅgāraṃ nandivaṭṭakaṃ.

‘‘Sivikaṃ saṅkhaṃ vaṭaṃsañca, adhovimaṃ vatthakoṭikaṃ;

Sovaṇṇapātiṃ kaṭacchuṃ, mahagghaṃ hatthapuñchanaṃ.

‘‘Anotattodakaṃ kaññaṃ, uttamaṃ haricandanaṃ;

Aruṇavaṇṇamattikaṃ , añjanaṃ nāgamāhaṭaṃ.

‘‘Harītakaṃ āmalakaṃ, mahagghaṃ amatosadhaṃ;

Saṭṭhivāhasataṃ sāliṃ, sugandhaṃ suvakāhaṭaṃ;

Puññakammābhinibbattaṃ, pāhesi asokavhayo’’ti.

Na kevalañcetaṃ āmisapaṇṇākāraṃ, imaṃ kira dhammapaṇṇākārampi pesesi –

‘‘Ahaṃ buddhañca dhammañca, saṅghañca saraṇaṃ gato;

Upāsakattaṃ desesiṃ, sakyaputtassa sāsane.

‘‘Imesu tīsu vatthūsu, uttame jinasāsane;

Tvampi cittaṃ pasādehi, saddhā saraṇamupehī’’ti.

Svāyaṃ rājā taṃ divasaṃ asokaraññā pesitena abhisekena ekamāsābhisitto hoti.

Visākhapuṇṇamāyaṃ hissa abhisekamakaṃsu. So acirassutaṃ – taṃ sāsanappavattiṃ anussaramāno taṃ therassa ‘‘samaṇā mayaṃ mahārāja dhammarājassa sāvakā’’ti vacanaṃ sutvā ‘‘ayyā nu kho āgatā’’ti tāvadeva āvudhaṃ nikkhipitvā ekamantaṃ nisīdi sammodanīyaṃ kathaṃ kathayamāno. Yathāha –

‘‘Āvudhaṃ nikkhipitvāna, ekamantaṃ upāvisi;

Nisajja rājā sammodi, bahuṃ atthūpasañhita’’nti.


那时，德瓦南皮亚提萨大王和阿育法王是未曾谋面的朋友。由于德瓦南皮亚提萨大王的福德力量，在饥饿山脚下的一丛竹子中长出了三根竹竿，大小如同车轴 - 一根名为藤条竿，一根名为花竿，一根名为鸟竿。其中藤条竿呈银色，装饰它的藤蔓呈金色。花竿上长着蓝、黄、红、白、黑等颜色的花朵，茎、叶和花蕊都分布得很好。鸟竿上有天鹅、公鸡、长寿鸟等鸟类，以及各种四足动物，看起来像是活的一样。《岛史》中也说：
"在饥饿山脚下，有三根竹竿；
银色如银竿，藤蔓似黄金。
蓝等各色花，开放在花竿；
鸟竿上的鸟，形态如真实。"
从大海中也涌现出珍珠、宝石、琉璃等各种宝物。在铜色岛上则出现了八种珍珠 - 马珠、象珠、车珠、余甘子珠、手镯珠、指环珠、无忧果珠和普通珠。他将这些竹竿、珍珠和其他许多宝物作为礼物送给阿育法王。阿育王非常高兴，送给他五种王室宝物 - 伞盖、拂尘、宝剑、王冠、宝石鞋，以及其他许多用于加冕的礼物，如：海螺、恒河水、吉祥物、耳环、水瓶、吉祥环、轿子、少女、汤匙、下衣、一对布料、手巾、旃檀香、红色泥土、眼药、诃子、余甘子等。《岛史》中也说：
"拂尘和头饰，伞盖剑和鞋；
头巾和耳环，水瓶吉祥环。
轿子螺耳饰，下衣和布料；
黄金碗和匙，珍贵的手巾。
阿诺达达湖水，少女上等檀；
红色泥和药，龙象所带来。
诃子余甘子，珍贵的甘露；
六十车香米，鹦鹉所带来；
由善业所生，阿育王所赠。"
不仅如此，他还送来了这样的法的礼物：
"我已皈依佛法僧，
宣说优婆塞之道，
在释迦子的教法中。
在这三宝中，
在无上的胜者教法中，
你也应生起净信，
以信心皈依。"
这位国王在那天已经接受了阿育王送来的加冕仪式一个月。
他们在毗舍佉月圆之日为他举行了加冕仪式。他刚刚听到这个佛法传播的消息，回忆起长老说的"大王啊，我们是法王的弟子"这句话，心想"圣者们来了吗？"立即放下武器，坐在一旁，开始友好地交谈。正如所说：
"放下武器后，坐在一旁；
国王坐下后，谈论许多有益之事。"


Sammodanīyakathañca kurumāneyeva tasmiṃ tānipi cattālīsapurisasahassāni āgantvā samparivāresuṃ. Tadā thero itarepi cha jane dassesi. Rājā disvā ‘‘ime kadā āgatā’’ti āha . ‘‘Mayā saddhiṃyeva, mahārājā’’ti. ‘‘Idāni pana jambudīpe aññepi evarūpā samaṇā santī’’ti? ‘‘Santi, mahārāja; etarahi jambudīpo kāsāvapajjoto isivātapaṭivāto. Tasmiṃ –

‘‘Tevijjā iddhipattā ca, cetopariyāyakovidā;

Khīṇāsavā arahanto, bahū buddhassa sāvakāti.

‘‘Bhante, kena āgatatthā’’ti? ‘‘Neva, mahārāja, udakena na thalenā’’ti. ‘‘Rājā ākāsena āgatā’’ti aññāsi. Thero ‘‘atthi nu kho rañño paññāveyattiya’’nti vīmaṃsanatthāya āsannaṃ ambarukkhaṃ ārabbha pañhaṃ pucchi – ‘‘kiṃ nāmo ayaṃ, mahārāja, rukkho’’ti? ‘‘Ambarukkho nāma, bhante’’ti. ‘‘Imaṃ pana, mahārāja, ambaṃ muñcitvā añño ambo atthi, natthī’’ti? ‘‘Atthi, bhante, aññepi bahū ambarukkhā’’ti. ‘‘Imañca ambaṃ te ca ambe muñcitvā atthi nu kho, mahārāja, aññe rukkhā’’ti? ‘‘Atthi, bhante, te pana na ambarukkhā’’ti. ‘‘Aññe ambe ca anambe ca muñcitvā atthi pana añño rukkho’’ti? ‘‘Ayameva, bhante, ambarukkho’’ti. ‘‘Sādhu, mahārāja, paṇḍitosi. Atthi pana te, mahārāja, ñātakā’’ti? ‘‘Atthi, bhante, bahū janā’’ti. ‘‘Te muñcitvā aññe keci aññātakāpi atthi, mahārājā’’ti? ‘‘Aññātakā, bhante, ñātakehi bahutarā’’ti. ‘‘Tava ñātake ca aññātake ca muñcitvā atthañño koci, mahārājā’’ti ? ‘‘Ahameva, aññātako’’ti. Atha thero ‘‘paṇḍito rājā sakkhissati dhammaṃ aññātu’’nti cūḷahatthipadopamasuttaṃ kathesi. Kathāpariyosāne rājā tīsu saraṇesu patiṭṭhahi saddhiṃ cattālīsāya pāṇasahassehi.

Taṃ khaṇaññeva ca rañño bhattaṃ āhariyittha . Rājā ca suttantaṃ suṇanto eva aññāsi – ‘‘na imesaṃ imasmiṃ kāle bhojanaṃ kappatī’’ti. ‘‘Apucchitvā pana bhuñjituṃ ayutta’’nti cintetvā ‘‘bhuñjissatha, bhante’’ti pucchi. ‘‘Na, mahārāja, amhākaṃ imasmiṃ kāle bhojanaṃ kappatī’’ti. ‘‘Kasmiṃ kāle, bhante, kappatī’’ti? ‘‘Aruṇuggamanato paṭṭhāya yāva majjhanhikasamayā, mahārājā’’ti. ‘‘Gacchāma, bhante, nagara’’nti? ‘‘Alaṃ, mahārāja, idheva vasissāmā’’ti. ‘‘Sace, bhante, tumhe vasatha, ayaṃ dārako āgacchatū’’ti. ‘‘Mahārāja, ayaṃ dārako āgataphalo viññātasāsano pabbajjāpekkho idāni pabbajissatī’’ti. Rājā ‘‘tena hi, bhante, sve rathaṃ pesessāmi; taṃ abhiruhitvā āgaccheyyāthā’’ti vatvā vanditvā pakkāmi.


正在进行友好交谈时，那四万人也来到周围。这时，长老也让其他六人现身。国王看到后问道："他们是什么时候来的？""和我一起来的，大王。""现在阎浮提还有其他这样的修行者吗？""有的，大王；现在阎浮提到处都是袈裟的光芒，充满了修行者的气息。在那里 -
具三明、神通，
善于他心通；
漏尽阿罗汉，
佛陀众弟子。"
"尊者，你们是怎么来的？""大王，既不是通过水路，也不是通过陆路。"国王明白他们是从空中来的。长老为了测试国王的智慧，就以附近的芒果树为例问道："大王，这棵树叫什么名字？""尊者，这叫芒果树。""大王，除了这棵芒果树，还有其他芒果树吗？""有的，尊者，还有很多其他芒果树。""大王，除了这棵芒果树和其他芒果树，还有其他树吗？""有的，尊者，但那些不是芒果树。""除了芒果树和非芒果树，还有其他树吗？""尊者，就是这棵芒果树。""很好，大王，你很聪明。大王，你有亲戚吗？""有的，尊者，很多人。""除了他们，还有其他非亲戚吗，大王？""尊者，非亲戚比亲戚多得多。""大王，除了你的亲戚和非亲戚，还有其他人吗？""就是我自己，非亲戚。"长老想："这位国王很聪明，能够理解佛法。"于是开始讲述《小象迹喻经》。讲经结束时，国王和四万人都皈依了三宝。
就在这时，有人给国王送来了食物。国王在听经的时候就明白："现在不是他们可以进食的时候。"他想："不问就吃是不对的。"于是问道："尊者们，请用餐吧。""不，大王，现在不是我们可以进食的时候。""尊者，什么时候可以进食？""大王，从日出到正午。""尊者，我们回城吧？""不用了，大王，我们就在这里过夜。""如果尊者们留下，请让这个孩子回去。""大王，这个孩子已经获得果位，了解佛法，希望出家，现在就要出家了。"国王说："那么，尊者，明天我会派车来，请乘坐它前来。"说完，他顶礼后离开了。


Thero acirapakkantassa rañño sumanasāmaṇeraṃ āmantesi – ‘‘ehi tvaṃ, sumana, dhammasavanassa kālaṃ ghosehī’’ti. ‘‘Bhante, kittakaṃ ṭhānaṃ sāvento ghosemī’’ti? ‘‘Sakalaṃ tambapaṇṇidīpa’’nti. ‘‘Sādhu, bhante’’ti sāmaṇero abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya adhiṭṭhahitvā samāhitena cittena sakalaṃ tambapaṇṇidīpaṃ sāvento tikkhattuṃ dhammasavanassa kālaṃ ghosesi. Rājā taṃ saddaṃ sutvā therānaṃ santikaṃ pesesi – ‘‘kiṃ, bhante, atthi koci upaddavo’’ti. ‘‘Natthamhākaṃ koci upaddavo, dhammasavanassa kālaṃ ghosāpayimha buddhavacanaṃ kathetukāmamhā’’ti . Tañca pana sāmaṇerassa saddaṃ sutvā bhummā devatā saddamanussāvesuṃ. Etenupāyena yāva brahmalokā saddo abbhuggacchi. Tena saddena mahā devatāsannipāto ahosi. Thero mahantaṃ devatāsannipātaṃ disvā samacittasuttantaṃ kathesi. Kathāpariyosāne asaṅkhyeyyānaṃ devatānaṃ dhammābhisamayo ahosi. Bahū nāgā ca supaṇṇā ca saraṇesu patiṭṭhahiṃsu. Yādisova sāriputtattherassa imaṃ suttantaṃ kathayato devatāsannipāto ahosi, tādiso mahindattherassāpi jāto. Atha tassā rattiyā accayena rājā therānaṃ rathaṃ pesesi. Sārathī rathaṃ ekamante ṭhapetvā therānaṃ ārocesi – ‘‘āgato, bhante, ratho; abhiruhatha gacchissāmā’’ti. Therā ‘‘na mayaṃ rathaṃ abhiruhāma; gaccha tvaṃ, pacchā mayaṃ āgacchissāmā’’ti vatvā vehāsaṃ abbhuggantvā anurādhapurassa puratthimadisāyaṃ paṭhamakacetiyaṭṭhāne otariṃsu. Tañhi cetiyaṃ therehi paṭhamaṃ otiṇṇaṭṭhāne katattāyeva ‘‘paṭhamakacetiya’’nti vuccati.


长老在国王离开后不久就对善意沙弥说："来吧，善意，宣布听法的时间。""尊者，我应该宣布多大范围？""整个铜色岛。""好的，尊者。"沙弥进入以神通为基础的第四禅那，出定后专注地决意，向整个铜色岛宣布了三次听法的时间。国王听到这个声音后派人去长老那里询问："尊者，是否有什么危险？""我们没有任何危险，我们只是宣布听法的时间，我们想要讲解佛陀的教法。"听到沙弥的声音后，地居天神也传播这个声音。以这种方式，声音一直传到梵天界。因这声音而有大量天神集会。长老看到如此多的天神集会，便讲解了《平等心经》。讲经结束时，无数天神证悟了法。许多龙族和金翅鸟皈依了三宝。就像舍利弗长老讲解这部经时有天神集会一样，摩诃提长老也有同样的情况发生。那夜过后，国王派车给长老们。车夫把车停在一边，告诉长老们："尊者，车来了，请上车，我们出发吧。"长老们说："我们不乘车，你先走吧，我们随后就来。"说完，他们升入空中，降落在阿努拉达普拉城东方的第一塔寺地点。这座塔寺之所以被称为"第一塔寺"，是因为长老们首次降临在那里。


Rājāpi sārathiṃ pesetvā ‘‘antonivesane maṇḍapaṃ paṭiyādethā’’ti amacce āṇāpesi. Tāvadeva sabbe haṭṭhatuṭṭhā ativiya pāsādikaṃ maṇḍapaṃ paṭiyādesuṃ. Puna rājā cintesi – ‘‘hiyyo thero sīlakkhandhaṃ kathayamāno ‘uccāsayanamahāsayanaṃ na kappatī’ti āha; ‘nisīdissanti nu kho ayyā āsanesu, na nisīdissantī’’’ti? Tassevaṃ cintayantasseva so sārathi nagaradvāraṃ sampatto. Tato addasa there paṭhamataraṃ āgantvā kāyabandhanaṃ bandhitvā cīvaraṃ pārupante. Disvā ativiya pasannacitto hutvā āgantvā rañño ārocesi – ‘‘āgatā, deva, therā’’ti. Rājā ‘‘rathaṃ ārūḷhā’’ti pucchi. ‘‘Na ārūḷhā, deva, api ca mama pacchato nikkhamitvā paṭhamataraṃ āgantvā pācīnadvāre ṭhitā’’ti. Rājā ‘‘rathampi nābhirūhiṃsū’’ti sutvā ‘‘na dāni ayyā uccāsayanamahāsayanaṃ sādiyissantī’’ti cintetvā ‘‘tena hi, bhaṇe, therānaṃ bhūmattharaṇasaṅkhepena āsanāni paññapethā’’ti vatvā paṭipathaṃ agamāsi. Amaccā pathaviyaṃ taṭṭikaṃ paññapetvā upari kojavakādīni cittattharaṇāni paññapesuṃ. Uppātapāṭhakā disvā ‘‘gahitā dāni imehi pathavī, ime tambapaṇṇidīpassa sāmikā bhavissantī’’ti byākariṃsu. Rājāpi gantvā there vanditvā mahindattherassa hatthato pattaṃ gahetvā mahatiyā pūjāya ca sakkārena ca there nagaraṃ pavesetvā antonivesanaṃ pavesesi. Thero āsanapaññattiṃ disvā ‘‘amhākaṃ sāsanaṃ sakalalaṅkādīpe pathavī viya patthaṭaṃ niccalañca hutvā patiṭṭhahissatī’’ti cintento nisīdi. Rājā there paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā ‘‘anuḷādevīpamukhāni pañca itthisatāni therānaṃ abhivādanaṃ pūjāsakkārañca karontū’’ti pakkosāpetvā ekamantaṃ nisīdi. Thero bhattakiccāvasāne rañño saparijanassa dhammaratanavassaṃ vassento petavatthuṃvimānavatthuṃ saccasaṃyuttañca kathesi. Taṃ therassa dhammadesanaṃ sutvā tāni pañcapi itthisatāni sotāpattiphalaṃ sacchākaṃsu.

Yepi te manussā purimadivase missakapabbate there addasaṃsu, te tesu tesu ṭhānesu therānaṃ guṇe kathenti. Tesaṃ sutvā mahājanakāyo rājaṅgaṇe sannipatitvā mahāsaddaṃ akāsi. Rājā ‘‘kiṃ eso saddo’’ti pucchi. ‘‘Nāgarā, deva, ‘there daṭṭhuṃ na labhāmā’ti viravantī’’ti. Rājā ‘‘sace idha pavisissanti, okāso na bhavissatī’’ti cintetvā ‘‘gacchatha, bhaṇe, hatthisālaṃ paṭijaggitvā vālukaṃ ākiritvā pañcavaṇṇāni pupphāni vikiritvā celavitānaṃ bandhitvā maṅgalahatthiṭṭhāne therānaṃ āsanāni paññapethā’’ti āha. Amaccā tathā akaṃsu. Thero tattha gantvā nisīditvā devadūtasuttantaṃ kathesi. Kathāpariyosāne pāṇasahassaṃ sotāpattiphale patiṭṭhahi. Tato ‘‘hatthisālā atisambādhā’’ti dakkhiṇadvāre nandanavanuyyāne āsanaṃ paññapesuṃ. Thero tattha nisīditvā āsīvisopamasuttaṃ kathesi. Tampi sutvā pāṇasahassaṃ sotāpattiphalaṃ paṭilabhi.


国王派车夫去后,命令大臣们说:"准备好王宫内的大厅。"所有人都欢喜雀跃,立即准备了一个非常庄严的大厅。国王又想:"昨天长老在讲述戒蕴时说'不可使用高床大床';不知圣者们会不会坐在座位上?"他正这样想着,车夫已经到达城门。他看到长老们先到,正在系腰带穿袈裟。看到后心生欢喜,来告诉国王:"陛下,长老们到了。"国王问:"他们乘车来的吗?"车夫回答:"没有,陛下,他们在我之后出发,却先到了,现在在东门。"国王听说"他们连车都没有乘坐",就想:"圣者们现在肯定不会接受高床大床。"于是说:"那么,你们用简单的地毯为长老们准备座位。"说完就去迎接。大臣们在地上铺上草席,上面再铺上各种彩色垫子。占卜师看到后预言说:"他们已经占据了这片土地,他们将成为铜色岛的主人。"国王来到后,向长老们顶礼,从摩诃提长老手中接过钵,以极大的恭敬和供养将长老们引入城中,然后进入王宫。长老看到座位的安排,心想:"我们的教法将像大地一样,稳固地遍布整个兰卡岛。"就坐了下来。国王亲自以美味的食物供养长老们,使他们满足。然后召集以阿努拉天女为首的五百位女子,让她们向长老们致敬、供养,自己则坐在一旁。长老在用餐结束后,为国王和他的随从降下法雨,讲说了《饿鬼事》《天宫事》和《谛相应》。听了长老的说法后,那五百位女子都证得了须陀洹果。
前一天在米萨卡山见到长老们的人,在各处讲述长老们的功德。听到后,大众聚集在王宫前,发出巨大的声音。国王问:"这是什么声音?"有人回答:"陛下,是城里的人在喊'我们见不到长老们'。"国王想:"如果让他们进来这里,就没有空间了。"于是说:"去把象舍打扫干净,撒上沙子,撒上五色鲜花,挂上布幔,在吉祥象的地方为长老们准备座位。"大臣们照做了。长老去那里坐下,讲说了《天使经》。讲经结束时,一千人证得了须陀洹果。之后因为"象舍太拥挤",他们就在南门的难陀那花园准备了座位。长老在那里坐下,讲说了《毒蛇喻经》。听了这部经后,又有一千人证得了须陀洹果。


Evaṃ āgatadivasato dutiyadivase aḍḍhateyyasahassānaṃ dhammābhisamayo ahosi. Therassa nandanavane āgatāgatāhi kulitthīhi kulasuṇhāhi kulakumārīhi saddhiṃ sammodamānasseva sāyanhasamayo jāto. Thero kālaṃ sallakkhetvā ‘‘gacchāma dāni missakapabbata’’nti uṭṭhahi. Amaccā – ‘‘kattha, bhante, gacchathā’’ti? ‘‘Amhākaṃ nivāsanaṭṭhāna’’nti. Te rañño saṃviditaṃ katvā rājānumatena āhaṃsu – ‘‘akālo, bhante, idāni tattha gantuṃ; idameva nandanavanuyyānaṃ ayyānaṃ āvāsaṭṭhānaṃ hotū’’ti. ‘‘Alaṃ, gacchāmā’’ti. Puna rañño vacanenāhaṃsu – ‘‘rājā, bhante, āha – ‘etaṃ meghavanaṃ nāma uyyānaṃ mama pitu santakaṃ nagarato nātidūraṃ nāccāsannaṃ gamanāgamanasampannaṃ, ettha therā vāsaṃ kappentū’’’ti. Vasiṃsu therā meghavane uyyāne.

Rājāpi kho tassā rattiyā accayena therassa samīpaṃ gantvā sukhasayitabhāvaṃ pucchitvā ‘‘kappati, bhante, bhikkhusaṅghassa ārāmo’’ti pucchi. Thero ‘‘kappati, mahārājā’’ti vatvā imaṃ suttaṃ āhari – ‘‘anujānāmi, bhikkhave, ārāma’’nti. Rājā tuṭṭho suvaṇṇabhiṅgāraṃ gahetvā therassa hatthe udakaṃ pātetvā mahāmeghavanuyyānaṃ adāsi. Saha udakapātena pathavī kampi. Ayaṃ mahāvihāre paṭhamo pathavīkampo ahosi. Rājā bhīto theraṃ pucchi – ‘‘kasmā, bhante, pathavī kampatī’’ti? ‘‘Mā bhāyi, mahārāja, imasmiṃ dīpe dasabalassa sāsanaṃ patiṭṭhahissati; idañca paṭhamaṃ vihāraṭṭhānaṃ bhavissati, tassetaṃ pubbanimitta’’nti. Rājā bhiyyosomattāya pasīdi. Thero punadivasepi rājageheyeva bhuñjitvā nandanavane anamataggiyāni kathesi. Punadivase aggikkhandhopamasuttaṃ kathesi. Etenevupāyena satta divasāni kathesi. Desanāpariyosāne aḍḍhanavamānaṃ pāṇasahassānaṃ dhammābhisamayo ahosi. Tato paṭṭhāya ca nandanavanaṃ sāsanassa jotipātubhāvaṭṭhānanti katvā ‘‘jotivana’’nti nāmaṃ labhi. Sattame pana divase therā antepure rañño appamādasuttaṃ kathayitvā cetiyagirimeva agamaṃsu.

Atha kho rājā amacce pucchi – ‘‘thero, amhe gāḷhena ovādena ovadati; gaccheyya nu kho’’ti? Amaccā ‘‘tumhehi, deva, thero ayācito sayameva āgato; tasmā tassa anāpucchāva gamanampi bhaveyyā’’ti āhaṃsu. Tato rājā rathaṃ abhiruhitvā dve ca deviyo āropetvā cetiyagiriṃ agamāsi mahañcarājānubhāvena. Gantvā deviyo ekamantaṃ apakkamāpetvā sayameva therānaṃ samīpaṃ upasaṅkamanto ativiya kilantarūpo hutvā upasaṅkami. Tato naṃ thero āha – ‘‘kasmā tvaṃ, mahārāja, evaṃ kilamamāno āgato’’ti? ‘‘‘Tumhe mama gāḷhaṃ ovādaṃ datvā idāni gantukāmā nu kho’ti jānanatthaṃ, bhante’’ti. ‘‘Na mayaṃ, mahārāja, gantukāmā; apica vassūpanāyikakālo nāmāyaṃ mahārāja, tatra samaṇena vassūpanāyikaṭṭhānaṃ ñātuṃ vaṭṭatī’’ti. Taṃdivasameva ariṭṭho nāma amacco pañcapaṇṇāsāya jeṭṭhakaniṭṭhabhātukehi saddhiṃ rañño samīpe ṭhito āha – ‘‘icchāmahaṃ, deva, therānaṃ santike pabbajitu’’nti. ‘‘Sādhu, bhaṇe, pabbajassū’’ti rājā anujānitvā theraṃ sampaṭicchāpesi. Thero tadaheva pabbājesi. Sabbe khuraggeyeva arahattaṃ pāpuṇiṃsu.


这样,从到达的第二天开始,有两千五百人证悟了法。长老在难陀那花园与来访的贵族女子、媳妇和少女们友好交谈,不知不觉到了黄昏。长老观察时间后说:"现在我们该回米萨卡山了",就站了起来。大臣们问:"尊者,你们要去哪里?""我们的住处。"他们告诉了国王,得到国王同意后说:"尊者,现在回去太晚了;就让这难陀那花园作为尊者们的住处吧。""不用了,我们要走。"他们又传达国王的话说:"尊者,国王说:'那个名叫美伽瓦那的花园是我父亲的,离城市不远不近,来去方便,请长老们住在那里。'"长老们就住在了美伽瓦那花园。
国王在那夜过后来到长老处,询问是否睡得安稳,然后问道:"尊者,僧团可以接受园林吗?"长老回答:"可以,大王。"并引用了这段经文:"比丘们,我允许接受园林。"国王很高兴,拿起金水瓶,将水倒在长老手上,把大美伽瓦那花园供养给长老。水一落下,大地就震动了。这是大寺院的第一次地震。国王害怕地问长老:"尊者,为什么大地震动?"长老说:"不要害怕,大王,这表示十力者的教法将在这个岛上建立;这里将成为第一座寺院,这是预兆。"国王更加欢喜。第二天,长老又在王宫用餐,然后在难陀那花园讲说了《无始相应》。第三天讲说了《火聚喻经》。以这种方式连续讲了七天。讲经结束时,有八千五百人证悟了法。从那时起,难陀那花园因为成为教法之光显现的地方而被称为"光明林"。第七天,长老们在王宫内为国王讲说了《不放逸经》,然后回到了支提耶山。
这时,国王问大臣们:"长老用严厉的教诫教导我们;他会离开吗?"大臣们说:"陛下,长老是自己来的,没有被邀请;所以他离开时可能不会告诉我们。"于是国王登上战车,带上两位王后,以盛大的威仪前往支提耶山。到达后,让两位王后退到一边,自己走向长老们,看起来非常疲惫。长老问他:"大王,你为什么这么疲惫地来?"国王说:"尊者,是为了知道'你们给了我严厉的教诫,现在是否想要离开'。"长老说:"大王,我们不想离开;但这是雨安居的时候,修行者应该知道雨安居的地点。"就在那天,一位名叫阿利达的大臣和他的五十五个兄弟站在国王身边说:"陛下,我想在长老座下出家。"国王说:"好吧,你去出家吧。"并得到长老的同意。长老当天就让他们出家了。他们都在剃发时就证得了阿罗汉果。


Rājāpi kho taṅkhaṇeyeva kaṇṭakena cetiyaṅgaṇaṃ parikkhipitvā dvāsaṭṭhiyā leṇesu kammaṃ paṭṭhapetvā nagarameva agamāsi. Tepi therā dasabhātikasamākulaṃ rājakulaṃ pasādetvā mahājanaṃ ovadamānā cetiyagirimhi vassaṃ vasiṃsu. Tadāpi cetiyagirimhi paṭhamaṃ vassaṃ upagatā dvāsaṭṭhi arahanto ahesuṃ. Athāyasmā mahāmahindo vutthavasso pavāretvā kattikapuṇṇamāyaṃ uposathadivase rājānaṃ etadavoca – ‘‘mahārāja, amhehi ciradiṭṭho sammāsambuddho, anāthavāsaṃ vasimha, icchāma mayaṃ jambudīpaṃ gantu’’nti. Rājā āha – ‘‘ahaṃ, bhante, tumhe catūhi paccayehi upaṭṭhahāmi, ayañca mahājano tumhe nissāya tīsu saraṇesu patiṭṭhito, kasmā tumhe ukkaṇṭhitatthā’’ti? ‘‘Ciradiṭṭho no, mahārāja, sammāsambuddho, abhivādanapaccuṭṭhānaañjalikammasāmīcikammakaraṇaṭṭhānaṃ natthi, tenamha ukkaṇṭhitā’’ti. ‘‘Nanu, bhante, tumhe avocuttha – ‘parinibbuto sammāsambuddho’’’ti. ‘‘Kiñcāpi, mahārāja, parinibbuto; atha khvassa sarīradhātuyo tiṭṭhantī’’ti. ‘‘Aññātaṃ, bhante, thūpapatiṭṭhānaṃ tumhe ākaṅkhathāti. Karomi , bhante, thūpaṃ, bhūmibhāgaṃ dāni vicinātha; apica, bhante, dhātuyo kuto lacchāmā’’ti? ‘‘Sumanena saddhiṃ mantehi, mahārājā’’ti.


国王立即用荆棘围住了塔院,开始在六十二个洞窟中进行工作,然后回到城里。那些长老们使十兄弟家族感到欢喜,教导众人,在支提耶山度过了雨安居。那时,第一次在支提耶山度过雨安居的有六十二位阿罗汉。然后,尊者摩诃摩因达度过雨安居,举行了自恣仪式,在迦提迦月圆之日的布萨日对国王说:"大王,我们已经很久没有见到正等正觉者了,我们住在无依处,我们想要去阎浮提。"国王说:"尊者,我以四资具供养你们,这大众依靠你们而安立于三皈依中,为什么你们感到不安?"长老回答说:"大王,我们已经很久没有见到正等正觉者了,没有礼敬、起立、合掌、恭敬礼拜的地方,因此我们感到不安。""尊者,你们不是说过'正等正觉者已经涅槃了'吗?""虽然已经涅槃,大王,但他的舍利还存在。""我明白了,尊者,你们想要建立塔庙。我会建造塔庙,尊者,请选择地点;但是,尊者,我们从哪里能得到舍利呢?""大王,你和善意商量一下。"


‘‘Sādhu, bhante’’ti rājā sumanaṃ upasaṅkamitvā pucchi – ‘‘kuto dāni, bhante, dhātuyo lacchāmā’’ti? Sumano āha – ‘‘appossukko tvaṃ, mahārāja, vīthiyo sodhāpetvā dhajapaṭākapuṇṇaghaṭādīhi alaṅkārāpetvā saparijano uposathaṃ samādiyitvā sabbatāḷāvacare upaṭṭhāpetvā maṅgalahatthiṃ sabbālaṅkārapaṭimaṇḍitaṃ kārāpetvā upari cassa setacchattaṃ ussāpetvā sāyanhasamaye mahānāgavanuyyānābhimukho yāhi. Addhā tasmiṃ ṭhāne dhātuyo lacchasī’’ti. Rājā ‘‘sādhū’’ti sampaṭicchi. Therā cetiyagirimeva agamaṃsu. Tatrāyasmā mahindatthero sumanasāmaṇeraṃ āha – ‘‘gaccha tvaṃ, sāmaṇera, jambudīpe tava ayyakaṃ asokaṃ dhammarājānaṃ upasaṅkamitvā mama vacanena evaṃ vadehi – ‘sahāyo vo, mahārāja, devānampiyatisso buddhasāsane pasanno thūpaṃ patiṭṭhāpetukāmo, tumhākaṃ kira hatthe dhātu atthi taṃ me dethā’ti. Taṃ gahetvā sakkaṃ devarājānaṃ upasaṅkamitvā evaṃ vadehi – ‘tumhākaṃ kira, mahārāja, hatthe dve dhātuyo atthi – dakkhiṇadāṭhā ca dakkhiṇakkhakañca; tato tumhe dakkhiṇadāṭhaṃ pūjetha, dakkhiṇakkhakaṃ pana mayhaṃ dethā’ti. Evañca naṃ vadehi – ‘kasmā tvaṃ, mahārāja, amhe tambapaṇṇidīpaṃ pahiṇitvā pamajjasī’’’ti?

‘‘Sādhu, bhante’’ti kho sumano therassa vacanaṃ sampaṭicchitvā tāvadeva pattacīvaramādāya vehāsaṃ abbhuggantvā pāṭaliputtadvāre oruyha rañño santikaṃ gantvā etamatthaṃ ārocesi. Rājā tuṭṭho sāmaṇerassa hatthato pattaṃ gahetvā gandhehi ubbaṭṭetvā varamuttasadisānaṃ dhātūnaṃ pūretvā adāsi. So taṃ gahetvā sakkaṃ devarājānaṃ upasaṅkami. Sakko devarājā sāmaṇeraṃ disvāva ‘‘kiṃ, bhante sumana, āhiṇḍasī’’ti āha. ‘‘Tvaṃ, mahārāja, amhe tambapaṇṇidīpaṃ pesetvā kasmā pamajjasī’’ti? ‘‘Nappamajjāmi, bhante, vadehi – ‘kiṃ karomī’’’ti? ‘‘Tumhākaṃ kira hatthe dve dhātuyo atthi – dakkhiṇadāṭhā ca dakkhiṇakkhakañca; tato tumhe dakkhiṇadāṭhaṃ pūjetha, dakkhiṇakkhakaṃ pana mayhaṃ dethā’’ti. ‘‘Sādhu, bhante’’ti kho sakko devānamindo yojanappamāṇaṃ maṇithūpaṃ ugghāṭetvā dakkhiṇakkhakadhātuṃ nīharitvā sumanassa adāsi. So taṃ gahetvā cetiyagirimhiyeva patiṭṭhāsi.


"好的,尊者。"国王走近善意,问道:"尊者,我们从哪里能得到舍利呢?"善意说:"大王,你不用担心,清洁街道,用旗帜、幡幛、满瓶等装饰,和随从一起受持布萨戒,准备好所有的乐器,装饰吉祥象,在它上面竖立白伞,在傍晚时分朝着大龙花园的方向走去。你一定能在那里得到舍利。"国王回答说:"好的。"长老们回到了支提耶山。在那里,尊者摩诃摩因达对善意沙弥说:"沙弥,你去阎浮提,拜见你的外祖父法王阿育,以我的名义这样说:'大王,你的朋友德瓦南皮亚提萨对佛法生起信心,想要建立塔庙,听说你手中有舍利,请把它给我。'拿到后,去见帝释天王,这样说:'大王,听说你手中有两件舍利 - 右牙和右锁骨;你供奉右牙,请把右锁骨给我。'还要这样对他说:'大王,你为什么派我们到铜色岛后就忽视了呢?'"
"好的,尊者。"善意接受了长老的话,立即拿起钵和衣,升入虚空,在华氏城门降落,去见国王,告诉了他这件事。国王很高兴,从沙弥手中接过钵,用香料擦拭,装满了如上等珍珠般的舍利,然后交给他。他拿着这个去见帝释天王。帝释天王一见到沙弥就说:"善意尊者,你为什么到处走动?"沙弥说:"大王,你把我们派到铜色岛后,为什么忽视了呢?""我没有忽视,尊者,请说 - 我该做什么?""听说你手中有两件舍利 - 右牙和右锁骨;你供奉右牙,请把右锁骨给我。""好的,尊者。"帝释天王打开一个由宝石制成的、大约一由旬高的塔,取出右锁骨舍利给了善意。他拿着这个回到了支提耶山。


Atha kho mahindapamukhā sabbepi te mahānāgā asokadhammarājena dinnadhātuyo cetiyagirimhiyeva patiṭṭhāpetvā dakkhiṇakkhakaṃ ādāya vaḍḍhamānakacchāyāya mahānāgavanuyyānamagamaṃsu . Rājāpi kho sumanena vuttappakāraṃ pūjāsakkāraṃ katvā hatthikkhandhavaragato sayaṃ maṅgalahatthimatthake setacchattaṃ dhārayamāno mahānāgavanaṃ sampāpuṇi. Athassa etadahosi – ‘‘sace ayaṃ sammāsambuddhassa dhātu, chattaṃ apanamatu, maṅgalahatthī jaṇṇukehi bhūmiyaṃ patiṭṭhahatu, dhātucaṅkoṭakaṃ mayhaṃ matthake patiṭṭhātū’’ti. Saha rañño cittuppādena chattaṃ apanami, hatthī jaṇṇukehi patiṭṭhahi, dhātucaṅkoṭakaṃ rañño matthake patiṭṭhahi. Rājā amateneva abhisittagatto viya paramena pītipāmojjena samannāgato hutvā pucchi – ‘‘dhātuṃ, bhante, kiṃ karomā’’ti? ‘‘Hatthikumbhamhiyeva tāva, mahārāja, ṭhapehī’’ti. Rājā dhātucaṅkoṭakaṃ gahetvā hatthikumbhe ṭhapesi. Pamudito nāgo koñcanādaṃ nadi. Mahāmegho uṭṭhahitvā pokkharavassaṃ vassi. Udakapariyantaṃ katvā mahābhūmicālo ahosi. ‘‘Paccantepi nāma sammāsambuddhassa dhātu patiṭṭhahissatī’’ti devamanussā pamodiṃsu. Evaṃ iddhānubhāvasiriyā devamanussānaṃ pītiṃ janayanto –

Puṇṇamāyaṃ mahāvīro, cātumāsiniyā idha;

Āgantvā devalokamhā, hatthikumbhe patiṭṭhitoti.

Athassa so hatthināgo anekatāḷāvacaraparivārito ativiya uḷārena pūjāsakkārena sakkariyamāno pacchimadisābhimukhova hutvā, apasakkanto yāva nagarassa puratthimadvāraṃ tāva gantvā puratthimena dvārena nagaraṃ pavisitvā sakalanāgarena uḷārāya pūjāya karīyamānāya dakkhiṇadvārena nikkhamitvā thūpārāmassa pacchimadisābhāge mahejavatthu nāma kira atthi, tattha gantvā puna thūpārāmābhimukhoyeva paṭinivatti. Tena ca samayena thūpārāme purimakānaṃ tiṇṇaṃ sammāsambuddhānaṃ paribhogacetiyaṭṭhānaṃ hoti.

Atīte kira ayaṃ dīpo ojadīpo nāma ahosi, rājā abhayo nāma, nagaraṃ abhayapuraṃ nāma, cetiyapabbato devakūṭapabbato nāma, thūpārāmo paṭiyārāmo nāma. Tena kho pana samayena kakusandho bhagavā loke uppanno hoti. Tassa sāvako mahādevo nāma thero bhikkhusahassena saddhiṃ devakūṭe patiṭṭhāsi, mahindatthero viya cetiyapabbate. Tena kho pana samayena ojadīpe sattā pajjarakena anayabyasanaṃ āpajjanti. Addasā kho kakusandho bhagavā buddhacakkhunā lokaṃ olokento te satte anayabyasanamāpajjante. Disvā cattālīsāya bhikkhusahassehi parivuto agamāsi. Tassānubhāvena tāvadeva pajjarako vūpasanto. Roge vūpasante bhagavā dhammaṃ desesi. Caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Bhagavā dhamakaraṇaṃ datvā pakkāmi. Taṃ anto pakkhipitvā paṭiyārāme cetiyaṃ akaṃsu. Mahādevo dīpaṃ anusāsanto vihāsi.


然后,以摩诃摩因达为首的所有大龙,在阿索卡法王所赠的舍利上,在支提耶山安置好后,带着右锁骨前往大龙花园。国王也按照善意所说的,进行了供奉礼仪,骑上象车,自己手持白伞,来到大龙花园。此时,他心中想:"如果这是真正的正等正觉者的舍利,那么白伞就放下,吉祥象就安置在地上,舍利的容器就安放在我的头顶上。"于是,在国王的心念下,白伞放下,象安置在地上,舍利的容器安放在国王的头顶上。国王如同被不死药浸染般,充满了极大的欢喜,问道:"尊者,我该如何处理舍利?" "大王,暂时放在象的肚子里。"国王拿着舍利,放入象的肚子里。欢喜的龙发出了一声巨响。大雨倾盆而下,水流成河,大地震动。天人和人类都欢喜地说:"即使在偏远地区,也会有正等正觉者的舍利安置。"于是,以神通的力量,给天人和人类带来了欢喜。
在满月之夜,伟大的英雄,在四个月的雨季中来到这里;从天界降临,安置在象的肚子里。此时,那只被多种生物环绕的象,以极大的供奉礼仪,朝向西方,直至走到城市的东门,进入城市的东门,受到全城的热烈供奉后,从南门走出,向西方的塔庙走去,在那里有一个名叫“美赫雅瓦图”的地方,到达后又朝向塔庙返回。因此,当时的塔庙是三位正等正觉者的供养之地。
据说,在过去,这个岛被称为“光明岛”,国王名叫阿伽罗,城市名为“无畏城”,塔山名为“天宫山”,塔庙名为“供养塔”。在那个时候,释迦牟尼佛降生于世。其弟子名为大德,与成千上万的比丘一起住在天宫山,如同摩诃摩因达一样。在那个时候,光明岛上的众生遭受了饥荒的灾难。释迦牟尼佛用佛眼观察到这些众生陷入了饥荒的苦难。于是,他带着四十位比丘前往。由于他的加持,饥荒便消失了。释迦牟尼佛开始讲法。最终,有四万八千众生证悟了法。释迦牟尼佛讲完法后离开了。他把舍利放入塔庙中。大德继续在岛上教导众生。


Koṇāgamanassa pana bhagavato kāle ayaṃ dīpo varadīpo nāma ahosi, rājā sameṇḍī nāma, nagaraṃ vaḍḍhamānaṃ nāma , pabbato suvaṇṇakūṭo nāma. Tena kho pana samayena varadīpe dubbuṭṭhikā hoti dubbhikkhaṃ dussassaṃ. Sattā chātakarogena anayabyasanaṃ āpajjanti. Addasā kho koṇāgamano bhagavā buddhacakkhunā lokaṃ olokento te satte anayabyasanaṃ āpajjante. Disvā tiṃsabhikkhusahassaparivuto agamāsi. Buddhānubhāvena devo sammādhāraṃ anuppavecchi. Subhikkhaṃ ahosi. Bhagavā dhammaṃ desesi. Caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Bhagavā bhikkhusahassaparivāraṃ mahāsumanaṃ nāma theraṃ dīpe ṭhapetvā kāyabandhanaṃ datvā pakkāmi. Taṃ anto pakkhipitvā cetiyaṃ akaṃsu.

Kassapassa pana bhagavato kāle ayaṃ dīpo maṇḍadīpo nāma ahosi, rājā jayanto nāma, nagaraṃ visālaṃ nāma, pabbato subhakūṭo nāma . Tena kho pana samayena maṇḍadīpe mahāvivādo hoti. Bahū sattā kalahaviggahajātā anayabyasanaṃ āpajjanti. Addasā kho kassapo bhagavā buddhacakkhunā lokaṃ olokento te satte anayabyasanaṃ āpajjante. Disvā vīsatibhikkhusahassaparivuto āgantvā vivādaṃ vūpasametvā dhammaṃ desesi. Caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Bhagavā bhikkhusahassaparivāraṃ sabbanandaṃ nāma theraṃ dīpe patiṭṭhāpetvā udakasāṭakaṃ datvā pakkāmi. Taṃ anto pakkhipitvā cetiyaṃ akaṃsu. Evaṃ thūpārāme purimakānaṃ tiṇṇaṃ buddhānaṃ cetiyāni patiṭṭhahiṃsu. Tāni sāsanantaradhānena nassanti, ṭhānamattaṃ avasissati. Tasmā vuttaṃ – ‘‘tena ca samayena thūpārāme purimakānaṃ tiṇṇaṃ sammāsambuddhānaṃ paribhogacetiyaṭṭhānaṃ hotī’’ti. Tadetaṃ vinaṭṭhesu cetiyesu devatānubhāvena kaṇṭakasamākiṇṇasākhehi nānāgacchehi parivutaṃ tiṭṭhati – ‘‘mā naṃ koci ucchiṭṭhāsucimalakacavarehi padūsesī’’ti.

Atha khvassa hatthino purato purato gantvā rājapurisā sabbagacche chinditvā bhūmiṃ sodhetvā taṃ hatthatalasadisaṃ akaṃsu. Hatthināgo gantvā taṃ ṭhānaṃ purato katvā tassa pacchimadisābhāge bodhirukkhaṭṭhāne aṭṭhāsi. Athassa matthakato dhātuṃ oropetuṃ ārabhiṃsu. Nāgo oropetuṃ na deti. Rājā theraṃ pucchi – ‘‘kasmā, bhante, nāgo dhātuṃ oropetuṃ na detī’’ti? ‘‘Ārūḷhaṃ, mahārāja, oropetuṃ na vaṭṭatī’’ti. Tasmiñca kāle abhayavāpiyā udakaṃ chinnaṃ hoti. Samantā bhūmi phalitā hoti, suuddharā mattikāpiṇḍā. Tato mahājano sīghaṃ sīghaṃ mattikaṃ āharitvā hatthikumbhappamāṇaṃ vatthumakāsi. Tāvadeva ca thūpakaraṇatthaṃ iṭṭhakā kātuṃ ārabhiṃsu. Na yāva iṭṭhakā pariniṭṭhanti tāva hatthināgo katipāhaṃ divā bodhirukkhaṭṭhāne hatthisālāyaṃ tiṭṭhati, rattiṃ thūpapatiṭṭhānabhūmiṃ pariyāyati. Atha vatthuṃ cināpetvā rājā theraṃ pucchi – ‘‘kīdiso, bhante, thūpo kātabbo’’ti? ‘‘Vīhirāsisadiso, mahārājā’’ti.


在佛陀的时代,这个岛被称为“福岛”,国王名为“萨门迪”,城市名为“增长城”,山名为“黄金山”。在那个时候,福岛上发生了大饥荒。众生因患有斑疹病而遭受困苦。释迦牟尼佛用佛眼观察到众生陷入困境,于是带着三万比丘前来,以佛的加持,天神们获得了丰收。释迦牟尼佛开始讲法,有四万八千众生证悟了法。释迦牟尼佛在众多比丘中安置了名为“伟大善”的长老,然后离开了。将舍利放入塔中。
在迦萨帕的时代,这个岛被称为“圆岛”,国王名为“胜利者”,城市名为“广阔城”,山名为“美山”。在那个时候,圆岛上发生了大争斗。许多众生因争斗而遭受困苦。迦萨帕佛用佛眼观察到众生陷入困境,于是带着二万比丘前来,平息争斗后讲法。四万八千众生证悟了法。释迦牟尼佛在众多比丘中安置了名为“普安”的长老,然后离开了。将舍利放入塔中。于是,在塔庙中安放了三位佛的供养之地。随着教法的消失,这些供养之地也消失了,只剩下地方。因此有云：“在那个时候,塔庙是三位正等正觉者的供养之地。”然而,这些供养之地在神灵的加持下,被荆棘和各种树木包围,并说：“不要让任何人用污秽的身体玷污它。”
于是,那只大象向前走,国王的随从们砍伐所有的树木,清理出一块像大象的地方。大象走到那个地方,在它的西方,靠近菩提树的地方停下。然后,开始将舍利放下。大象不愿意放下。国王问长老：“尊者,为什么大象不愿意放下舍利？”“大王,它已经爬上去了,所以不适合放下。”此时,由于无畏池的水被切断,四周的土地丰盈，泥土也变得柔软。于是，众人迅速取来泥土，堆成与大象肚子相当的地方。为了建造塔庙，他们开始挖掘泥土。在泥土未完成之前，大象在菩提树下待了几天，夜晚则在塔庙的建立处徘徊。于是，国王问长老：“尊者,应该建造什么样的塔？”“像风车一样,大王。”


‘‘Sādhu, bhante’’ti rājā jaṅghappamāṇaṃ thūpaṃ cināpetvā dhātuoropanatthāya mahāsakkāraṃ kāresi. Sakalanagarañca janapado ca dhātumahadassanatthaṃ sannipati. Sannipatite ca pana tasmiṃ mahājanakāye dasabalassa dhātu hatthikumbhato sattatālappamāṇaṃ vehāsaṃ abbhuggantvā yamakapāṭihāriyaṃ dassesi. Tehi tehi dhātuppadesehi channaṃ vaṇṇānaṃ udakadhārā ca aggikkhandhā ca pavattanti, sāvatthiyaṃ kaṇḍambamūle bhagavatā dassitapāṭihāriyasadisameva pāṭihāriyaṃ ahosi. Tañca kho neva therānubhāvena, na devatānubhāvena; apica kho buddhānubhāveneva. Bhagavā kira dharamānova adhiṭṭhāsi – ‘‘mayi parinibbute tambapaṇṇidīpe anurādhapurassa dakkhiṇadisābhāge purimakānaṃ tiṇṇaṃ buddhānaṃ paribhogacetiyaṭṭhāne mama dakkhiṇakkhakadhātu patiṭṭhānadivase yamakapāṭihāriyaṃ hotū’’ti.

‘‘Evaṃ acintiyā buddhā, buddhadhammā acintiyā;

Acintiye pasannānaṃ, vipāko hoti acintiyo’’ti. (apa. thera 1.

"好的,尊者。"国王命人建造了一座如腿一般高的塔,并为放置舍利做了盛大的准备。全城和乡村的人都聚集来观看舍利大典。当大众聚集时,十力者的舍利从象的肚子里升到七棵棕榈树那么高的空中,显现了双神变。从舍利的各个部位,流出六种颜色的水流和火焰,就像世尊在舍卫城的甘丹巴树下所显现的神变一样。这既不是长老的神通力,也不是天神的神通力,而是佛陀的神通力。据说,佛陀在世时就已经决定:"在我涅槃后,当我的右锁骨舍利安置在铜色岛阿努拉达普拉南方、前三位佛陀的供养之地时,要显现双神变。"
"如此不可思议的诸佛,佛法不可思议;
对不可思议者生信者,其果报亦不可思议。"

1.82);

Sammāsambuddho kira imaṃ dīpaṃ dharamānakālepi tikkhattuṃ āgamāsi. Paṭhamaṃ – yakkhadamanatthaṃ ekakova āgantvā yakkhe dametvā ‘‘mayi parinibbute imasmiṃ dīpe sāsanaṃ patiṭṭhahissatī’’ti tambapaṇṇidīpe rakkhaṃ karonto tikkhattuṃ dīpaṃ āvijji. Dutiyaṃ – mātulabhāgineyyānaṃ nāgarājūnaṃ damanatthāya ekakova āgantvā te dametvā agamāsi. Tatiyaṃ – pañcabhikkhusataparivāro āgantvā mahācetiyaṭṭhāne ca thūpārāmacetiyaṭṭhāne ca mahābodhipatiṭṭhitaṭṭhāne ca mahiyaṅgaṇacetiyaṭṭhāne ca mutiyaṅgaṇacetiyaṭṭhāne ca dīghavāpicetiyaṭṭhāne ca kalyāṇiyacetiyaṭṭhāne ca nirodhasamāpattiṃ samāpajjitvā nisīdi. Idamassa catutthaṃ dhātusarīrena āgamanaṃ.

Dhātusarīrato ca panassa nikkhantaudakaphusitehi sakalatambapaṇṇitale na koci aphuṭṭhokāso nāma ahosi. Evamassa taṃ dhātusarīraṃ udakaphusitehi tambapaṇṇitalassa pariḷāhaṃ vūpasametvā mahājanassa pāṭihāriyaṃ dassetvā otaritvā rañño matthake patiṭṭhāsi . Rājā saphalaṃ manussapaṭilābhaṃ maññamāno mahantaṃ sakkāraṃ karitvā dhātuṃ patiṭṭhāpesi. Saha dhātupatiṭṭhāpanena mahābhūmicālo ahosi. Tasmiñca pana dhātupāṭihāriye cittaṃ pasādetvā rañño bhātā abhayo nāma rājakumāro purisasahassena saddhiṃ pabbaji. Cetaraṭṭhagāmato pañca dārakasatāni pabbajiṃsu, tathā dvāramaṇḍalādīhi gāmakehi nikkhamitvā pañcapañca dārakasatāni sabbānipi antonagarato ca bahinagarato ca pabbajitāni tiṃsabhikkhusahassāni ahesuṃ. Niṭṭhite pana thūpasmiṃ rājā ca rājabhātikā ca deviyo ca devanāgayakkhānampi vimhayakaraṃ paccekaṃ paccekaṃ pūjaṃ akaṃsu. Niṭṭhitāya pana dhātupūjāya patiṭṭhite dhātuvare mahindatthero meghavanuyyānameva gantvā vāsaṃ kappesi.

Tasmiṃ kho pana samaye anuḷā devī pabbajitukāmā hutvā rañño ārocesi. Rājā tassā vacanaṃ sutvā theraṃ etadavoca – ‘‘anuḷā, bhante, devī pabbajitukāmā, pabbājetha na’’nti. ‘‘Na, mahārāja, amhākaṃ mātugāmaṃ pabbājetuṃ kappati. Pāṭaliputte pana mayhaṃ bhaginī saṅghamittattherī nāma atthi, taṃ pakkosāpehi. Imasmiñca pana, mahārāja, dīpe purimakānaṃ tiṇṇaṃ sammāsambuddhānaṃ bodhi patiṭṭhāsi. Amhākampi bhagavato sarasaraṃsijālavissajjanakena bodhinā idha patiṭṭhātabbaṃ, tasmā tathā sāsanaṃ pahiṇeyyāsi yathā saṅghamittā bodhiṃ gahetvā āgaccheyyā’’ti.


据说,正等正觉者在世时曾三次来到这个岛。第一次,他独自前来降伏夜叉,并说:"在我涅槃后,教法将在这个岛上建立。"他三次环绕铜色岛,保护这里。第二次,他独自前来降伏舅舅和外甥的龙王。第三次,他带着五百比丘来到大塔的地方、塔庙塔的地方、大菩提树安置的地方、玛希扬加纳塔的地方、穆蒂扬加纳塔的地方、长池塔的地方和卡利亚尼塔的地方,入定。这是他第四次以舍利身来此。
从舍利身散发出的水滴遍及整个铜色岛,没有一处未被触及。这样,他的舍利身以水滴平息了铜色岛的热恼,向大众显示神变,然后降落在国王的头顶上。国王认为自己获得了人生的果实,做了盛大的供养,安置了舍利。随着舍利的安置,大地震动。在这舍利的神变中生起信心,国王的弟弟阿巴耶王子带着一千人出家。从切塔拉塔加马来的五百个男孩出家,同样地,从德瓦拉曼达拉等村庄来的每五百个男孩,以及从城内和城外来的所有出家人共有三万比丘。当塔完成后,国王、王族、王后们以及天神、龙神、夜叉都各自做了令人惊叹的供养。当舍利供养完成,珍贵的舍利安置好后,摩诃摩因达长老回到美伽瓦那花园居住。
在那个时候,阿努拉王后想要出家,向国王报告。国王听到后对长老说:"尊者,阿努拉王后想要出家,请让她出家。""大王,我们不允许为女性剃度。但在华氏城有我的妹妹,名叫僧伽密多长老尼,请你召唤她来。而且,大王,在这个岛上,前三位正等正觉者的菩提树已经安置。我们世尊放射光芒的菩提树也应该在这里安置,所以你应该这样派人传话,让僧伽密多带着菩提树来。"


‘‘Sādhu, bhante’’ti rājā therassa vacanaṃ sampaṭicchitvā amaccehi saddhiṃ mantento ariṭṭhaṃ nāma attano bhāgineyyaṃ āha – ‘‘sakkhissasi tvaṃ, tāta, pāṭaliputtaṃ gantvā mahābodhinā saddhiṃ ayyaṃ saṅghamittattheriṃ ānetu’’nti? ‘‘Sakkhissāmi, deva, sace me pabbajjaṃ anujānissasī’’ti. ‘‘Gaccha, tāta , theriṃ ānetvā pabbajāhī’’ti. So rañño ca therassa ca sāsanaṃ gahetvā therassa adhiṭṭhānavasena ekadivaseneva jambukolapaṭṭanaṃ gantvā nāvaṃ abhiruhitvā samuddaṃ atikkamitvā pāṭaliputtameva agamāsi. Anuḷāpi kho devī pañcahi kaññāsatehi pañcahi ca antepurikāsatehi saddhiṃ dasa sīlāni samādiyitvā kāsāyāni vatthāni acchādetvā nagarassa ekadese upassayaṃ kārāpetvā nivāsaṃ kappesi. Ariṭṭhopi taṃdivasameva rañño sāsanaṃ appesi, evañca avoca – ‘‘putto te, deva, mahindatthero evamāha – ‘sahāyakassa kira te devānampiyatissassa rañño bhātu jāyā anuḷā nāma devī pabbajitukāmā , taṃ pabbājetuṃ ayyaṃ saṅghamittattheriṃ pahiṇatha, ayyāyeva ca saddhiṃ mahābodhi’’’nti. Therassa sāsanaṃ ārocetvā saṅghamittattheriṃ upasaṅkamitvā evamāha – ‘‘ayye, tumhākaṃ bhātā mahindatthero maṃ tumhākaṃ santikaṃ pesesi, devānampiyatissassa rañño bhātu jāyā anuḷā nāma devī pañcahi kaññāsatehi, pañcahi ca antepurikāsatehi saddhiṃ pabbajitukāmā, taṃ kira āgantvā pabbājethā’’ti. Sā tāvadeva turitaturitā rañño santikaṃ gantvā evamāha – ‘‘mahārāja, mayhaṃ bhātā mahindatthero evaṃ pahiṇi, ‘rañño kira bhātu jāyā anuḷā nāma devī pañcahi kaññāsatehi pañcahi ca antepurikāsatehi saddhiṃ pabbajitukāmā mayhaṃ āgamanaṃ udikkhati’. Gacchāmahaṃ, mahārāja, tambapaṇṇidīpa’’nti.

Rājā āha – ‘‘amma, puttopi me mahindatthero nattā ca me sumanasāmaṇero maṃ chinnahatthaṃ viya karontā tambapaṇṇidīpaṃ gatā. Tassa mayhaṃ tepi apassantassa uppanno soko tava mukhaṃ passantassa vūpasammati! Alaṃ, amma, mā tvaṃ agamāsī’’ti. ‘‘Bhāriyaṃ me, mahārāja, bhātu vacanaṃ; anuḷāpi khattiyā itthisahassaparivutā pabbajjāpurekkhārā maṃ paṭimāneti; gacchāmahaṃ, mahārājā’’ti. ‘‘Tena hi, amma, mahābodhiṃ gahetvā gacchāhī’’ti. Kuto rañño mahābodhi? Rājā kira tato pubbe eva dhātuggahaṇatthāya anāgate sumane laṅkādīpaṃ mahābodhiṃ pesetukāmo, ‘‘kathaṃ nu kho asatthaghātārahaṃ mahābodhiṃ pesessāmī’’ti upāyaṃ apassanto mahādevaṃ nāma amaccaṃ pucchi. So āha – ‘‘santi, deva, bahū paṇḍitā bhikkhū’’ti. Taṃ sutvā rājā bhikkhusaṅghassa bhattaṃ paṭiyādetvā bhattakiccāvasāne saṅghaṃ pucchi – ‘‘gantabbaṃ nu kho, bhante, bhagavato mahābodhinā laṅkādīpaṃ no’’ti? Saṅgho moggaliputtatissattherassa bhāraṃ akāsi.

Thero ‘‘gantabbaṃ, mahārāja, mahābodhinā laṅkādīpa’’nti vatvā bhagavato pañcamahāadhiṭṭhānāni kathesi. Katamāni pañca? Bhagavā kira mahāparinibbānamañce nipanno laṅkādīpe mahābodhipatiṭṭhāpanatthāya ‘‘asokamahārājā mahābodhiggahaṇatthaṃ gamissati, tadā mahābodhissa dakkhiṇasākhā sayameva chijjitvā suvaṇṇakaṭāhe patiṭṭhātū’’ti adhiṭṭhāsi – idamekamadhiṭṭhānaṃ.

Tattha patiṭṭhānakāle ca ‘‘mahābodhi himavalāhakagabbhaṃ pavisitvā patiṭṭhātū’’ti adhiṭṭhāsi – idaṃ dutiyamadhiṭṭhānaṃ.


"好的,尊者。"国王接受长老的话，与大臣们商量，对自己的亲戚阿里特说：“你能否去帕塔利普特（现代帕塔利普特）带来大菩提树和尊者僧伽密多？”“我可以,大王,只要您允许我出家。”国王说：“去吧,带她回来出家。”于是他带着国王和长老的命令,在一天之内赶往甘布科拉帕塔纳,登上船只,越过海洋,直奔帕塔利普特。
阿努拉女神也带着五百个少女和五百个侍女,遵守十条戒律,披上袈裟,在城的一处建造了住处。阿里特在同一天也向国王传达了命令，并说：“大王,您的儿子摩诃长老如此说道：‘您的弟弟德瓦那皮亚王的妻子阿努拉想要出家,请派尊者僧伽密多去出家,并与她一起带上大菩提树。’”长老传达了国王的命令后，走近僧伽密多说：“尊者，您的弟弟摩诃长老派我来您这里，德瓦那皮亚王的妻子阿努拉想要与五百个少女和五百个侍女一起出家，请您来接她。”她立刻急急忙忙地前往国王那里，并说：“大王，我的弟弟摩诃长老这样派我来，‘王的弟弟的妻子阿努拉想要与五百个少女和五百个侍女一起出家，我来这里是为了出家。’”
国王说：“哎呀，我的儿子摩诃长老和我都没有见过您，您就像被切断的手一样，让我无法看到铜色岛。”她说：“大王，我的兄弟的话；阿努拉也被成千上万的贵族女性包围着，想要出家；我会去的，大王。”国王说：“那么，去吧，带上大菩提树。”从哪里来大王的菩提树？国王在那之前就想派人把大菩提树送到兰卡岛（现代斯里兰卡）以供奉，因此问他的顾问：“我该如何将这棵大菩提树送去？”顾问说：“大王，有很多聪明的比丘。”听到这话，国王在比丘们用餐结束后询问：“尊者，是否应该带着尊者的大菩提树去兰卡岛？”比丘们为摩伽利普塔长老的重任而感到惊讶。
长老说：“应该去，大王，带着大菩提树去兰卡岛。”于是他讲述了佛陀五个重大决定。哪五个？佛陀在大涅槃的床上，决定要在兰卡岛上安置大菩提树，“阿索卡大王将前往安置大菩提树，那时大菩提树的南枝自然会折断，安置在黄金座上。”这是一个决定。
在安置时，他还决定：“大菩提树将进入喜马拉雅山的怀抱安置。”这是第二个决定。


‘‘Sattame divase himavalāhakagabbhato oruyha suvaṇṇakaṭāhe patiṭṭhahanto pattehi ca phalehi ca chabbaṇṇaraṃsiyo muñcatū’’ti adhiṭṭhāsi – idaṃ tatiyamadhiṭṭhānaṃ.

‘‘Thūpārāme dakkhiṇakkhakadhātu cetiyamhi patiṭṭhānadivase yamakapāṭihāriyaṃ karotū’’ti adhiṭṭhāsi – idaṃ catutthaṃ adhiṭṭhānaṃ.

Laṅkādīpamhiyeva me doṇamattā dhātuyo mahācetiyamhi patiṭṭhānakāle buddhavesaṃ gahetvā vehāsaṃ abbhuggantvā yamakapāṭihāriyaṃ karontū’’ti adhiṭṭhāsi – idaṃ pañcamaṃ adhiṭṭhānanti.

Rājā imāni pañca mahāadhiṭṭhānāni sutvā pasannacitto pāṭaliputtato yāva mahābodhi tāva maggaṃ paṭijaggāpetvā suvaṇṇakaṭāhatthāya bahuṃ suvaṇṇaṃ nīharāpesi. Tāvadeva ca rañño cittaṃ ñatvā vissakammadevaputto kammāravaṇṇaṃ nimminitvā purato aṭṭhāsi. Rājā taṃ disvā ‘‘tāta, imaṃ suvaṇṇaṃ gahetvā kaṭāhaṃ karohī’’ti āha. ‘‘Pamāṇaṃ, deva, jānāthā’’ti? ‘‘Tvameva, tāta, ñatvā karohī’’ti. ‘‘Sādhu, deva, karissāmī’’ti suvaṇṇaṃ gahetvā attano ānubhāvena hatthena parimajjitvā suvaṇṇakaṭāhaṃ nimmini navahatthaparikkhepaṃ pañcahatthubbedhaṃ tihatthavikkhambhaṃ aṭṭhaṅgulabahalaṃ hatthisoṇḍappamāṇamukhavaṭṭiṃ. Atha rājā sattayojanāyāmāya tiyojanavitthārāya mahatiyā senāya pāṭaliputtato nikkhamitvā ariyasaṅghamādāya mahābodhisamīpaṃ agamāsi. Senā samussitadhajapaṭākaṃ nānāratanavicittaṃ anekālaṅkārapaamaṇḍitaṃ nānāvidhakusumasamākiṇṇaṃ anekatūriyasaṅghuṭṭhaṃ mahābodhiṃ parikkhipi. Rājā sahassamatte gaṇapāmokkhe mahāthere gahetvā sakalajambudīpe pattābhisekānaṃ rājūnaṃ sahassena attānañca mahābodhiñca parivārāpetvā mahābodhimūle ṭhatvā mahābodhiṃ ullokesi. Mahābodhissa khandhañca dakkhiṇamahāsākhāya catuhatthappamāṇappadesañca ṭhapetvā avasesaṃ adassanaṃ agamāsi.


"在第七天,从喜马拉雅山的怀抱下降,安置在黄金座上时,让它从叶子和果实中放射出六种颜色的光芒。"这是第三个决定。
"在塔庙安置右锁骨舍利的那天,让它显现双神变。"这是第四个决定。
"在兰卡岛的大塔安置一铜钵量的舍利时,让它以佛陀的形象升入空中,显现双神变。"这是第五个决定。
国王听到这五个重大决定后,心生欢喜,从帕塔利普特一直到大菩提树的路上都进行了修整,并取出大量黄金用于制作黄金座。此时,知道国王心意的毗首羯摩天子化身为铁匠出现在前面。国王看到他后说:"孩子,拿着这些黄金做一个座。""大王,您知道尺寸吗?""你自己知道就做吧,孩子。""好的,大王,我会做的。"他拿着黄金,以自己的神力用手抚摸,制作了一个黄金座,周长九肘,高五肘,直径三肘,厚八指,口缘如象鼻。
然后,国王带着七由旬长、三由旬宽的大军从帕塔利普特出发,带着圣僧众来到大菩提树附近。军队竖起旗帜和幡幛,用各种珠宝装饰,撒满各种花朵,奏响各种乐器,环绕着大菩提树。国王带着约一千位大长老,让一千位受过灌顶的国王和自己环绕着大菩提树,站在大菩提树下仰望大菩提树。大菩提树的主干和右大枝约四肘长的部分可见,其余部分变得不可见。


Rājā taṃ pāṭihāriyaṃ disvā uppannapītipāmojjo ‘‘ahaṃ, bhante, imaṃ pāṭihāriyaṃ disvā tuṭṭho mahābodhiṃ sakalajambudīparajjena pūjemī’’ti bhikkhusaṅghassa vatvā abhisekaṃ adāsi. Tato pupphagandhādīhi pūjetvā tikkhattuṃ padakkhiṇaṃ katvā aṭṭhasu ṭhānesu vanditvā uṭṭhāya añjaliṃ paggayha ṭhatvā saccavacanakiriyāya bodhiṃ gaṇhitukāmo bhūmito yāva mahābodhissa dakkhiṇasākhā tāva uccaṃ katvā ṭhapitassa sabbaratanamayapīṭhassa upari suvaṇṇakaṭāhaṃ ṭhapāpetvā ratanapīṭhaṃ āruyha suvaṇṇatulikaṃ gahetvā manosilāya lekhaṃ katvā ‘‘yadi mahābodhinā laṅkādīpe patiṭṭhātabbaṃ, yadi cāhaṃ buddhasāsane nibbematiko bhaveyyaṃ, mahābodhi sayameva imasmiṃ suvaṇṇakaṭāhe oruyha patiṭṭhātū’’ti saccavacanakiriyamakāsi. Saha saccakiriyāya bodhisākhā manosilāya paricchinnaṭṭhāne chijjitvā gandhakalalapūrassa suvaṇṇakaṭāhassa upari aṭṭhāsi. Tassa ubbedhena dasahattho khandho hoti catuhatthā pañca mahāsākhā pañcahiyeva phalehi paṭimaṇḍitā, khuddakasākhānaṃ pana sahassaṃ. Atha rājā mūlalekhāya upari tivaṅgulappadese aññaṃ lekhaṃ paricchindi. Tato tāvadeva pupphuḷakā hutvā dasa mahāmūlāni nikkhamiṃsu. Puna uparūpari tivaṅgule tivaṅgule aññā nava lekhā paricchindi. Tāhipi dasa dasa pupphuḷakā hutvā navuti mūlāni nikkhamiṃsu. Paṭhamakā dasa mahāmūlā caturaṅgulamattaṃ nikkhantā. Itarepi gavakkhajālasadisaṃ anusibbantā nikkhantā. Ettakaṃ pāṭihāriyaṃ rājā ratanapīṭhamatthake ṭhitoyeva disvā añjaliṃ paggayha mahānādaṃ nadi. Anekāni bhikkhusahassāni sādhukāramakaṃsu. Sakalarājasenā unnādinī ahosi. Celukkhepasatasahassāni pavattayiṃsu. Bhūmaṭṭhakadeve ādiṃ katvā yāva brahmakāyikā devā tāva sādhukāraṃ pavattayiṃsu. Rañño imaṃ pāṭihāriyaṃ passantassa pītiyā nirantaraṃ phuṭasarīrassa añjaliṃ paggahetvā ṭhitasseva mahābodhi mūlasatena suvaṇṇakaṭāhe patiṭṭhāsi. Dasa mahāmūlāni suvaṇṇakaṭāhatalaṃ āhacca aṭṭhaṃsu. Avasesāni navuti khuddakamūlāni anupubbena vaḍḍhanakāni hutvā gandhakalale oruyha ṭhitāni.

Evaṃ suvaṇṇakaṭāhe patiṭṭhitamatte mahābodhimhi mahāpathavī cali. Ākāse devadundubhiyo phaliṃsu. Pabbatānaṃ naccehi devānaṃ sādhukārehi yakkhānaṃ hiṅkārehi asurānaṃ thutijappehi brahmānaṃ apphoṭanehi meghānaṃ gajjitehi catuppadānaṃ ravehi pakkhīnaṃ rutehi sabbatāḷāvacarānaṃ sakasakapaṭibhānehi pathavītalato yāva brahmalokā tāva ekakolāhalaṃ ekaninnādaṃ ahosi. Pañcasu sākhāsu phalato phalato chabbaṇṇaraṃsiyo nikkhamitvā sakalacakkavāḷaṃ ratanagopānasīvinaddhaṃ viya kurumānā yāva brahmalokā abbhuggacchiṃsu. Taṃ khaṇato ca pana pabhuti satta divasāni mahābodhi himavalāhakagabbhaṃ pavisitvā aṭṭhāsi. Na koci mahābodhiṃ passati. Rājā ratanapīṭhato oruyha satta divasāni mahābodhipūjaṃ kāresi. Sattame divase sabbadisāhi himā ca chabbaṇṇaraṃsiyo ca āvattitvā mahābodhimeva pavisiṃsu. Vigatahimavalāhake vippasanne cakkavāḷagabbhe mahābodhi paripuṇṇakhandhasākhāpasākho pañcaphalapaṭimaṇḍito suvaṇṇakaṭāhe patiṭṭhitova paññāyittha. Rājā mahābodhiṃ disvā tehi pāṭihāriyehi sañjātapītipāmojjo ‘‘sakalajambudīparajjena taruṇamahābodhiṃ pūjessāmī’’ti abhisekaṃ datvā satta divasāni mahābodhiṭṭhāneyeva aṭṭhāsi.




以下是完整的简体中文直译：
国王看到这个神迹后，产生了欢喜和喜悦，说："尊者，我看到这个神迹后欢喜，我将用整个南赡部洲的王国来供养大菩提。"对比丘僧团说完后，他授予了灌顶。然后用花香等供养，三次绕行，在八处顶礼，站起来合掌，准备以真言立誓来接受菩提。从地面直到大菩提右侧枝，他在已经放置的全宝石制成的座位上方放置了金色容器，登上宝座，拿起金色笔，用红石粉写道："如果大菩提应该在兰卡（斯里兰卡）安立，如果我将在佛教中无疑，那么大菩提自己就在这个金色容器中降落安立。"他如此发出真言誓愿。随着真言誓愿，菩提枝在红石粉划定的地方断裂，落在盛满檀香浆的金色容器上方站立。
它的高度是十肘高，枝干四肘，五大枝，五枝都装饰有果实，小枝则有千计。然后国王在根部文字上方三指宽处另划了一道文字。立即就出现了气泡，十大根部生长出来。又在上方每三指处划了九道文字。这些也变成了十个十个的气泡，生长出九十个根部。最初的十大根部生长出约四指长。其余的也像窗网般相互连接生长出来。国王站在宝座顶端看到这个神迹，举起合掌发出大声呐喊。无数比丘千众说"善哉"。整个王军都欢呼起来。扔出了数百千件衣服。从地面诸天开始，直到梵天众神都发出赞叹。
国王看到这个神迹时，身体充满欢喜，举着合掌站立，大菩提以百个根部安立在金色容器中。十大根部触及金色容器底部站立。其余九十个小根部逐渐生长，落在檀香浆中站立。
就在大菩提安立的瞬间，大地震动。天空中响起天鼓。山峰随舞，诸天赞叹，夜叉欢呼，阿修罗颂扬，梵天拍手，云朵轰鸣，四足动物吼叫，飞鸟鸣叫，直到梵天界都成为一片喧嚣和同一种鸣响。在五枝果实处射出六色光芒，环绕整个世界，如同用宝石装饰的绳索，直达梵天界。从那一刻起，大菩提进入喜马拉雅云层，停留七天。没有人能看见大菩提。国王从宝座下来，连续七天供养大菩提。第七天，从四方来的寒冷和六色光芒都进入大菩提。云层澄清，大菩提显现出全部枝干和分枝，装饰有五果，安立在金色容器中。国王看到大菩提，因这些神迹而产生欢喜，授予灌顶，说："我将用整个南赡部洲王国供养这棵年轻的大菩提"，并在大菩提所在处停留七天。


Mahābodhi pubbakattikapavāraṇādivase sāyanhasamaye paṭhamaṃ suvaṇṇakaṭāhe patiṭṭhahi. Tato himagabbhasattāhaṃ abhisekasattāhañca vītināmetvā kāḷapakkhassa uposathadivase rājā ekadivaseneva pāṭaliputtaṃ pavisitvā kattikajuṇhapakkhassa pāṭipadadivase mahābodhiṃ pācīnamahāsālamūle ṭhapesi. Suvaṇṇakaṭāhe patiṭṭhitadivasato sattarasame divase mahābodhissa abhinavaṅkurā pāturahesuṃ. Te disvāpi pasanno rājā puna mahābodhiṃ rajjena pūjento sakalajambudīpābhisekamadāsi. Tadā sumanasāmaṇero kattikapuṇṇamadivase dhātuggahaṇatthaṃ gato mahābodhissa kattikachaṇapūjaṃ addasa. Evaṃ mahābodhimaṇḍato ānetvā pāṭaliputte ṭhapitaṃ mahābodhiṃ sandhāya āha – ‘‘tena hi, amma, mahābodhiṃ gahetvā gacchāhī’’ti. Sā ‘‘sādhū’’ti sampaṭicchi.

Rājā mahābodhirakkhaṇatthāya aṭṭhārasa devatākulāni, aṭṭha amaccakulāni, aṭṭha brāhmaṇakulāni, aṭṭha kuṭumbiyakulāni, aṭṭha gopakakulāni, aṭṭha taracchakulāni, aṭṭha ca kāliṅgakulāni datvā udakasiñcanatthāya ca aṭṭha suvaṇṇaghaṭe, aṭṭha ca rajataghaṭe datvā iminā parivārena mahābodhiṃ gaṅgāya nāvaṃ āropetvā sayampi nagarato nikkhamitvā vijjhāṭaviṃ samatikkamma anupubbena sattahi divasehi tāmalittiṃ anuppatto. Antarāmagge devanāgamanussā uḷāraṃ mahābodhipūjaṃ akaṃsu. Rājāpi samuddatīre satta divasāni mahābodhiṃ ṭhapetvā sakalajambudīpamahārajjaṃ adāsi. Idamassa tatiyaṃ jambudīparajjasampadānaṃ hoti.

Evaṃ mahārajjena pūjetvā māgasiramāsassa paṭhamapāṭipadadivase asoko dhammarājā mahābodhiṃ ukkhipitvā galappamāṇaṃ udakaṃ oruyha nāvāyaṃ patiṭṭhāpetvā saṅghamittattherimpi saparivāraṃ nāvaṃ āropetvā ariṭṭhaṃ amaccaṃ etadavoca – ‘‘ahaṃ, tāta, mahābodhiṃ tikkhattuṃ sakalajambudīparajjena pūjetvā galappamāṇaṃ udakaṃ oruyha mama sahāyakassa pesesiṃ, sopi evameva mahābodhiṃ pūjetū’’ti. Evaṃ sahāyakassa sāsanaṃ datvā ‘‘gacchati vatare, dasabalassa sarasaraṃsijālaṃ vimuñcanto mahābodhirukkho’’ti vanditvā añjaliṃ paggahetvā assūni pavattayamāno aṭṭhāsi. Sāpi kho mahābodhisamārūḷhā nāvā passato passato mahārājassa mahāsamuddatalaṃ pakkhantā. Mahāsamuddepi samantā yojanaṃ vīciyo vūpasantā; pañca vaṇṇāni padumāni pupphitāni; antalikkhe dibbāni tūriyāni pavajjiṃsu; ākāse jalajathalajarukkhādisannissitāhi devatāhi pavattitā ativiya uḷārā pūjā ahosi. Saṅghamittattherīpi supaṇṇarūpena mahāsamudde nāgakulāni santāsesi. Te ca utrastarūpā nāgā āgantvā taṃ vibhūtiṃ passitvā theriṃ yācitvā mahābodhiṃ nāgabhavanaṃ atiharitvā satta divasāni nāgarajjena pūjetvā puna nāvāyaṃ patiṭṭhāpesuṃ. Taṃdivasameva nāvā jambukolapaṭṭanaṃ agamāsi. Asokamahārājāpi mahābodhiviyogadukkhito kanditvā roditvā yāva dassanavisayaṃ oloketvā paṭinivatti.


以下是完整的简体中文直译：
大菩提在前迦提迦月(阴历十月)自恣日的傍晚时分首先安立在金色容器中。然后度过了七天的云雾期和七天的灌顶期，在黑半月的布萨日，国王一天之内就进入华氏城(现在的巴特那)，在迦提迦月白半月的第一天将大菩提安置在东大沙罗树根部。从安立在金色容器的那天起第十七天，大菩提的新芽出现了。国王看到后也很欢喜，再次用王国供养大菩提，授予了整个南瞻部洲的灌顶。当时须摩那沙弥在迦提迦月满月日为取舍利而来，看到了大菩提的迦提迦节日供养。如此从菩提坛带来安置在华氏城的大菩提，他指的就是这个，说："那么，母亲，请带走大菩提吧。"她回答说："好的"，同意了。
国王为了保护大菩提，给了十八个天神家族、八个大臣家族、八个婆罗门家族、八个居士家族、八个牧牛家族、八个豹族和八个迦陵伽族，为了浇水给了八个金罐和八个银罐，以这样的随从将大菩提装上恒河的船，自己也离开城市，越过维杰亚森林，依次在七天内到达多摩梨底(现在的塔姆拉利普蒂)。途中天神、龙族和人类都盛大地供养大菩提。国王也在海边安置大菩提七天，赠送了整个南瞻部洲的大王国。这是他第三次赠送南瞻部洲王国。
如此用大王国供养后，在摩揭陀月(阴历十一月)的第一天，阿育法王举起大菩提，进入及颈深的水中，将其安置在船上，也让僧伽蜜多长老尼和随从登上船，对阿利吒大臣说："亲爱的，我三次用整个南瞻部洲王国供养大菩提，进入及颈深的水中，送给我的朋友，他也应该这样供养大菩提。"如此给朋友传达消息后，说："啊，十力者散发光芒的大菩提树要走了"，礼拜后举起合掌，流着眼泪站着。那艘载着大菩提的船在大王注视下驶向大海。在大海中周围一由旬的波浪平息；五色莲花盛开；空中响起天界的音乐；空中由水生、陆生、树栖等神祇进行的供养非常盛大。僧伽蜜多长老尼也以金翅鸟的形象在大海中惊吓龙族。那些受惊的龙族来看到这种威力后，请求长老尼将大菩提带到龙宫，用龙王国供养七天，然后再安置在船上。当天船就到达了瞻部树港。阿育大王因与大菩提分离而悲伤，哭泣着，一直望着直到看不见为止才返回。


Devānampiyatisso mahārājāpi kho sumanasāmaṇerassa vacanena māgasiramāsassa paṭhamapāṭipadadivasato pabhuti uttaradvārato paṭṭhāya yāva jambukolapaṭṭanaṃ tāva maggaṃ sodhāpetvā alaṅkārāpetvā nagarato nikkhamanadivase uttaradvārasamīpe samuddasālavatthusmiṃ ṭhitoyeva tāya vibhūtiyā mahāsamudde āgacchantaṃyeva mahābodhiṃ therassa ānubhāvena disvā tuṭṭhamānaso nikkhamitvā sabbaṃ maggaṃ pañcavaṇṇehi pupphehi okirāpento antarantare pupphaagghiyāni ṭhapento ekāheneva jambukolapaṭṭanaṃ gantvā sabbatāḷāvacaraparivuto pupphadhūmagandhavāsādīhi pūjayamāno galappamāṇaṃ udakaṃ oruyha ‘‘āgato vatare, dasabalassa sarasaraṃsijālavissajjanako mahābodhirukkho’’ti pasannacitto mahābodhiṃ ukkhipitvā uttamaṅge sirasmiṃ patiṭṭhāpetvā mahābodhiṃ parivāretvā āgatehi soḷasahi jātisampannakulehi saddhiṃ samuddato paccuttaritvā samuddatīre mahābodhiṃ ṭhapetvā tīṇi divasāni sakalatambapaṇṇidīparajjena pūjesi, soḷasannaṃ jātisampannakulānaṃ rajjaṃ vicāresi. Atha catutthe divase mahābodhiṃ ādāya uḷāraṃ pūjaṃ kurumāno anupubbena anurādhapuraṃ sampatto. Anurādhapurepi mahāsakkāraṃ katvā cātuddasīdivase vaḍḍhamānakacchāyāya mahābodhiṃ uttaradvārena pavesetvā nagaramajjhena atiharanto dakkhiṇadvārena nikkhamitvā dakkhiṇadvārato pañcadhanusatike ṭhāne yattha amhākaṃ sammāsambuddho nirodhasamāpattiṃ samāpajjitvā nisīdi, purimakā ca tayo sammāsambuddhā samāpattiṃ appetvā nisīdiṃsu, yattha kakusandhassa bhagavato mahāsirīsabodhi, konāgamanassa bhagavato udumbarabodhi, kassapasammāsambuddhassa ca nigrodhabodhi patiṭṭhāsi, tasmiṃ mahāmeghavanuyyānassa tilakabhūte sumanasāmaṇerassa vacanena paṭhamameva katabhūmiparikamme rājavatthudvārakoṭṭhakaṭṭhāne mahābodhiṃ patiṭṭhāpesi.


以下是完整的简体中文直译：
天爱帝须大王听从须摩那沙弥的话，从摩揭陀月（阴历十一月）第一天开始，从北门到瞻部树港，清理并装饰道路。在离开城市的那天，他站在北门附近的海沙罗树地方，通过长老的神通力看到大菩提以那种威力在大海中到来，心中欢喜地出发，让人用五色花撒满整个道路，中间放置花供养，一天之内就到达瞻部树港。他被所有乐器演奏者包围，用花、香、熏香等供养，进入及颈深的水中，心中欢喜地说："啊，十力者散发光芒的大菩提树来了"，举起大菩提安置在头顶上，与围绕大菩提而来的十六个高贵家族一起从海中上岸，将大菩提安置在海岸边，用整个铜色岛（斯里兰卡）的王国供养三天，将王国委托给十六个高贵家族管理。然后在第四天，带着大菩提，进行盛大的供养，依次到达阿努拉德普拉（现在的阿努拉德普勒）。
在阿努拉德普拉也进行了大规模的供养，在第十四天，当阴影逐渐变长时，从北门将大菩提带入，穿过城市中心，从南门出来，在南门五百弓距离的地方，也就是我们的正等正觉者入灭尽定而坐之处，前三位正等正觉者也入定而坐之处，迦拘孙陀世尊的大希利沙菩提树、拘那含牟尼世尊的优昙婆罗菩提树和迦叶正等正觉者的尼拘律陀菩提树安立之处，在那个成为大云林园（大雨林公园）装饰的地方，按照须摩那沙弥的话，在已经预先准备好的王室门楼处安立了大菩提。


Kathaṃ? Tāni kira bodhiṃ parivāretvā āgatāni soḷasa jātisampannakulāni rājavesaṃ gaṇhiṃsu. Rājā dovārikavesaṃ gaṇhi. Soḷasa kulāni mahābodhiṃ gahetvā oropayiṃsu. Mahābodhi tesaṃ hatthato muttasamanantarameva asītihatthappamāṇaṃ vehāsaṃ abbhuggantvā chabbaṇṇaraṃsiyo muñci. Raṃsiyo sakaladīpaṃ pattharitvā upari brahmalokaṃ āhacca aṭṭhaṃsu. Mahābodhipāṭihāriyaṃ disvā sañjātappasādāni dasapurisasahassāni anupubbavipassanaṃ paṭṭhapetvā arahattaṃ patvā pabbajiṃsu. Yāva sūriyatthaṅgamā mahābodhi antalikkhe aṭṭhāsi. Atthaṅgamite pana sūriye rohiṇinakkhattena pathaviyaṃ patiṭṭhāsi. Saha bodhipatiṭṭhānā udakapariyantaṃ katvā mahāpathavī akampi. Patiṭṭhahitvā ca pana mahābodhi satta divasāni himagabbhe sannisīdi. Lokassa adassanaṃ agamāsi. Sattame divase vigatavalāhakaṃ nabhaṃ ahosi. Chabbaṇṇaraṃsiyo jalantā vipphurantā nicchariṃsu. Mahābodhissa khandho ca sākhāyo ca pattāni ca pañca phalāni ca dassiṃsu. Mahindatthero ca saṅghamittattherī ca rājā ca saparivārā mahābodhiṭṭhānameva agamaṃsu. Yebhuyyena ca sabbe dīpavāsino sannipatiṃsu. Tesaṃ passantānaṃyeva uttarasākhato ekaṃ phalaṃ paccitvā sākhato mucci. Thero hatthaṃ upanāmesi. Phalaṃ therassa hatthe patiṭṭhāsi. Taṃ thero ‘‘ropaya, mahārājā’’ti rañño adāsi. Rājā gahetvā suvaṇṇakaṭāhe madhurapaṃsuṃ ākiritvā gandhakalalaṃ pūretvā ropetvā mahābodhiāsannaṭṭhāne ṭhapesi. Sabbesaṃ passantānaṃyeva catuhatthappamāṇā aṭṭha taruṇabodhirukkhā uṭṭhahiṃsu. Rājā taṃ acchariyaṃ disvā aṭṭha taruṇabodhirukkhe setacchattena pūjetvā abhisekaṃ adāsi. Tato ekaṃ bodhirukkhaṃ āgamanakāle mahābodhinā paṭhamapatiṭṭhitokāse jambukolapaṭṭane ropayiṃsu, ekaṃ tavakkabrāhmaṇassa gāmadvāre, ekaṃ thūpārāme, ekaṃ issaranimmānavihāre, ekaṃ paṭhamacetiyaṭṭhāne, ekaṃ cetiyapabbate, ekaṃ rohaṇajanapadamhi kājaragāme, ekaṃ rohaṇajanapadamhiyeva candanagāme. Itaresaṃ catunnaṃ phalānaṃ bījehi jāte dvattiṃsa bodhitaruṇe yojaniyaārāmesu patiṭṭhāpesuṃ.

Evaṃ puttanattuparamparāya samantā dīpavāsīnaṃ hitāya sukhāya patiṭṭhite dasabalassa dhammadhajabhūte mahābodhimhi anuḷā devī pañcahi kaññāsatehi pañcahi ca antepurikāsatehīti mātugāmasahassena saddhiṃ saṅghamittattheriyā santike pabbajitvā nacirasseva saparivārā arahatte patiṭṭhāsi. Ariṭṭhopi kho rañño bhāgineyyo pañcahi purisasatehi saddhiṃ therassa santike pabbajitvā nacirasseva saparivāro arahatte patiṭṭhāsi.

Athekadivasaṃ rājā mahābodhiṃ vanditvā therena saddhiṃ thūpārāmaṃ gacchati. Tassa lohapāsādaṭṭhānaṃ sampattassa purisā pupphāni abhihariṃsu. Rājā therassa pupphāni adāsi. Thero pupphehi lohapāsādaṭṭhānaṃ pūjesi. Pupphesu bhūmiyaṃ patitamattesu mahābhūmicālo ahosi. Rājā ‘‘kasmā, bhante, bhūmi calitā’’ti pucchi. ‘‘Ismiṃ, mahārāja, okāse saṅghassa anāgate uposathāgāraṃ bhavissati, tassetaṃ pubbanimitta’’nti.


以下是完整的简体中文直译：
怎么样呢？据说那些围绕菩提树而来的十六个高贵家族穿上了王装。国王穿上了门卫的装束。十六个家族拿着大菩提树放下。大菩提树一离开他们的手，立即升到八十肘高的空中，放出六色光芒。光芒遍布整个岛屿，向上直达梵天界。看到大菩提树的神迹后，一万人生起信心，开始修习内观，证得阿罗汉果后出家。直到日落，大菩提树都停留在空中。当太阳落山时，在罗希尼星宿下安立在地上。随着菩提树的安立，大地震动直至海边。安立后，大菩提树在云雾中停留七天。世人看不见它。第七天，天空中的云彩消散。六色光芒闪耀着射出。大菩提树的树干、枝条、叶子和五个果实都显现出来。摩诃印陀长老、僧伽蜜多长老尼、国王和随从都来到大菩提树所在地。几乎所有岛上居民都聚集在那里。在他们观看时，北边的枝条上一个果实成熟掉落。长老伸手接住。果实落在长老手中。长老说："种下它，大王"，把它给了国王。国王接过后，在金色容器中撒上甜土，填满香泥，种下后放在靠近大菩提树的地方。在所有人注视下，八棵四肘高的幼小菩提树长了出来。国王看到这个奇迹，用白伞供养八棵幼小菩提树，并为它们灌顶。然后他们在大菩提树最初安立的地方种下一棵菩提树，在瞻部树港；一棵在塔瓦卡婆罗门村门口；一棵在塔园寺；一棵在伊舍罗建造的寺院；一棵在第一塔的地方；一棵在塔山；一棵在罗哈纳地区的卡加拉村；一棵也在罗哈纳地区的旃檀村。其他四个果实的种子长成的三十二棵幼小菩提树，他们安置在一由旬范围内的园林中。
如此，为了岛上居民子孙后代的利益和快乐，安立了作为十力者法幢的大菩提树。阿努拉王后与五百少女和五百宫女，共一千女性一起在僧伽蜜多长老尼座下出家，不久后与随从一起证得阿罗汉果。国王的外甥阿利吒也与五百男子一起在长老座下出家，不久后与随从一起证得阿罗汉果。
有一天，国王礼拜大菩提树后，与长老一起去塔园寺。当他到达铜殿所在地时，人们带来了花。国王把花给了长老。长老用花供养铜殿所在地。花刚落到地上，就发生了大地震。国王问道："尊者，为什么地震了？""大王，在这个地方，将来会有僧团的布萨堂，这是它的前兆。"


Rājā puna therena saddhiṃ gacchanto ambaṅgaṇaṭṭhānaṃ patto. Tatthassa vaṇṇagandhasampannaṃ atimadhurarasaṃ ekaṃ ambapakkaṃ āharīyittha. Rājā taṃ therassa paribhogatthāya adāsi. Thero tattheva paribhuñjitvā ‘‘idaṃ ettheva ropethā’’ti āha. Rājā taṃ ambaṭṭhiṃ gahetvā tattheva ropetvā udakaṃ āsiñci. Saha ambabījaropanena pathavī akampi. Rājā ‘‘kasmā, bhante, pathavī kampitthā’’ti pucchi. ‘‘Imasmiṃ, mahārāja, okāse saṅghassa anāgate ‘ambaṅgaṇaṃ’ nāma sannipātaṭṭhānaṃ bhavissati, tassetaṃ pubbanimitta’’nti.

Rājā tattha aṭṭha pupphamuṭṭhiyo okiritvā vanditvā puna therena saddhiṃ gacchanto mahācetiyaṭṭhānaṃ patto. Tatthassa purisā campakapupphāni abhihariṃsu. Tāni rājā therassa adāsi. Thero mahācetiyaṭṭhānaṃ pupphehi pūjetvā vandi. Tāvadeva mahāpathavī saṅkampi. Rājā ‘‘kasmā, bhante, pathavī kampitthā’’ti pucchi. ‘‘Imasmiṃ, mahārāja, okāse anāgate buddhassa bhagavato asadiso mahāthūpo bhavissati, tassetaṃ pubbanimitta’’nti. ‘‘Ahameva karomi, bhante’’ti. ‘‘Alaṃ, mahārāja, tumhākaṃ aññaṃ bahukammaṃ atthi, tumhākaṃ pana nattā duṭṭhagāmaṇī abhayo nāma kāressatī’’ti. Atha rājā ‘‘sace, bhante, mayhaṃ nattā karissati, kataṃyeva mayā’’ti dvādasahatthaṃ pāsāṇatthambhaṃ āharāpetvā ‘‘devānampiyatissassa rañño nattā duṭṭhagāmaṇī abhayo nāma imasmiṃ padese thūpaṃ karotū’’ti akkharāni likhāpetvā patiṭṭhāpetvā vanditvā theraṃ pucchi – ‘‘patiṭṭhitaṃ nu kho, bhante, tambapaṇṇidīpe sāsana’’nti? ‘‘Patiṭṭhitaṃ, mahārāja, sāsanaṃ; mūlāni panassa na tāva otarantī’’ti. ‘‘Kadā pana, bhante mūlāni otiṇṇāni nāma bhavissantī’’ti? ‘‘Yadā, mahārāja, tambapaṇṇidīpakānaṃ mātāpitūnaṃ tambapaṇṇidīpe jāto dārako tambapaṇṇidīpe pabbajitvā tambapaṇṇidīpamhiyeva vinayaṃ uggahetvā tambapaṇṇidīpe vācessati, tadā sāsanassa mūlāni otiṇṇāni nāma bhavissantī’’ti. ‘‘Atthi pana, bhante, ediso bhikkhū’’ti? ‘‘Atthi, mahārāja, mahāariṭṭho bhikkhu paṭibalo etasmiṃ kamme’’ti. ‘‘Mayā ettha, bhante, kiṃ kattabba’’nti? ‘‘Maṇḍapaṃ, mahārāja, kātuṃ vaṭṭatī’’ti. ‘‘Sādhu, bhante’’ti rājā meghavaṇṇābhayassa amaccassa pariveṇaṭṭhāne mahāsaṅgītikāle ajātasattumahārājena katamaṇḍapappakāraṃ rājānubhāvena maṇḍapaṃ kāretvā sabbatāḷāvacare sakasakasippesu payojetvā ‘‘sāsanassa mūlāni otarantāni passissāmī’’ti anekapurisasahassaparivuto thūpārāmaṃ anuppatto.

Tena kho pana samayena thūpārāme aṭṭhasaṭṭhi bhikkhusahassāni sannipatiṃsu. Mahāmahindattherassa āsanaṃ dakkhiṇābhimukhaṃ paññattaṃ hoti. Mahāariṭṭhattherassa dhammāsanaṃ uttarābhimukhaṃ paññattaṃ hoti. Atha kho mahāariṭṭhatthero mahindattherena ajjhiṭṭho attano anurūpena pattānukkamena dhammāsane nisīdi. Mahindattherapamukhā aṭṭhasaṭṭhi mahātherā dhammāsanaṃ parivāretvā nisīdiṃsu. Raññopi kaniṭṭhabhātā mattābhayatthero nāma ‘‘dhuraggāho hutvā vinayaṃ uggaṇhissāmī’’ti pañcahi bhikkhusatehi saddhiṃ mahāariṭṭhattherassa dhammāsanameva parivāretvā nisīdi. Avasesāpi bhikkhū sarājikā ca parisā attano attano pattāsane nisīdiṃsu.


以下是完整的简体中文直译：
国王再次与长老一起前行，来到芒果园的地方。那里有人给他带来了一个色香味俱全、非常甜美的成熟芒果。国王把它给长老食用。长老就在那里吃了，说："请把这个种在这里。"国王拿起芒果核，就在那里种下，浇了水。随着芒果种子的种下，大地震动。国王问道："尊者，为什么地震了？""大王，在这个地方，将来会有僧团的集会处，名为'芒果园'，这是它的前兆。"
国王在那里撒下八把花，礼拜后，再次与长老一起前行，来到大塔的地方。那里有人给他带来了瞻波迦花。国王把这些花给了长老。长老用花供养大塔的地方并礼拜。立即大地震动。国王问道："尊者，为什么地震了？""大王，在这个地方，将来会有无与伦比的佛陀世尊的大塔，这是它的前兆。""尊者，我来建造。""够了，大王，你还有其他很多事要做，但你的孙子名叫杜图加摩尼·阿巴亚会建造它。"于是国王说："尊者，如果我的孙子会建造，那就等于我建造了。"他让人带来一根十二肘高的石柱，刻上"愿天爱帝须国王的孙子名叫杜图加摩尼·阿巴亚在这个地方建塔"的文字，立起后礼拜，然后问长老："尊者，教法是否已在铜色岛（斯里兰卡）确立？""大王，教法已经确立，但它的根还没有深入。""尊者，什么时候才算是根已深入？""大王，当铜色岛父母所生的孩子在铜色岛出家，在铜色岛学习律藏，在铜色岛教授时，那时就算教法的根已深入。""尊者，有这样的比丘吗？""有的，大王，大阿利吒比丘有能力做这件事。""尊者，我在这件事上应该做什么？""大王，建造一个帐篷是合适的。""好的，尊者。"国王在梅伽瓦纳·阿巴亚大臣的住处，按照第一次结集时阿阇世大王所建帐篷的样式，用王权建造了一个帐篷，让所有乐器演奏者各展所长，说："我要看到教法的根深入"，带着数千人来到塔园寺。
那时，塔园寺聚集了六万八千比丘。摩诃摩印陀长老的座位朝南设置。摩诃阿利吒长老的法座朝北设置。然后摩诃阿利吒长老应摩印陀长老的请求，按照自己的资格和次第坐在法座上。以摩印陀长老为首的六十八位大长老围绕法座而坐。国王的弟弟名叫摩塔巴亚长老，说"我要成为领头人学习律藏"，与五百比丘一起围绕摩诃阿利吒长老的法座而坐。其余的比丘和包括国王在内的会众也各自在适当的座位上坐下。


Athāyasmā mahāariṭṭhatthero tena samayena buddho bhagavā verañjāyaṃ viharati naḷerupucimandamūleti vinayanidānaṃ abhāsi. Bhāsite ca panāyasmatā ariṭṭhattherena vinayanidāne ākāsaṃ mahāviravaṃ ravi. Akālavijjulatā nicchariṃsu. Devatā sādhukāraṃ adaṃsu. Mahāpathavī udakapariyantaṃ katvā saṅkampi. Evaṃ anekesu pāṭihāriyesu vattamānesu āyasmā ariṭṭhatthero mahāmahindapamukhehi aṭṭhasaṭṭhiyā paccekagaṇīhi khīṇāsavamahātherehi tadaññehi ca aṭṭhasaṭṭhibhikkhusahassehi parivuto paṭhamakattikapavāraṇādivase thūpārāmavihāramajjhe satthu karuṇāguṇadīpakaṃ bhagavato anusiṭṭhikarānaṃ kāyakammavacīkammavipphanditavinayanaṃ vinayapiṭakaṃ pakāsesi. Pakāsetvā ca yāvatāyukaṃ tiṭṭhamāno bahūnaṃ vācetvā bahūnaṃ hadaye patiṭṭhāpetvā anupādisesāya nibbānadhātuyā parinibbāyi. Tepi kho mahāmahindappamukhā tasmiṃ samāgame –

‘‘Aṭṭhasaṭṭhi mahātherā, dhuraggāhā samāgatā;

Paccekagaṇino sabbe, dhammarājassa sāvakā.

‘‘Khīṇāsavā vasippattā, tevijjā iddhikovidā;

Uttamatthamabhiññāya, anusāsiṃsu rājino.

‘‘Ālokaṃ dassayitvāna, obhāsetvā mahiṃ imaṃ;

Jalitvā aggikkhandhāva, nibbāyiṃsu mahesayo’’.

Tesaṃ parinibbānato aparabhāge aññepi tesaṃ therānaṃ antevāsikā tissadattakāḷasumana-dīghasumanādayo ca mahāariṭṭhattherassa antevāsikā, antevāsikānaṃ antevāsikā cāti evaṃ pubbe vuttappakārā ācariyaparamparā imaṃ vinayapiṭakaṃ yāvajjatanā ānesuṃ. Tena vuttaṃ –

‘‘Tatiyasaṅgahato pana uddhaṃ imaṃ dīpaṃ mahindādīhi ābhataṃ, mahindato uggahetvā kañci kālaṃ ariṭṭhattherādīhi ābhataṃ, tato yāvajjatanā tesaṃyeva antevāsikaparamparabhūtāya ācariyaparamparāya ābhata’’nti.

Kattha patiṭṭhitanti? Yesaṃ pāḷito ca atthato ca anūnaṃ vattati, maṇighaṭe pakkhittatelamiva īsakampi na paggharati, evarūpesu adhimattasati-gati-dhiti-mantesu lajjīsu kukkuccakesu sikkhākāmesu puggalesu patiṭṭhitanti veditabbaṃ. Tasmā vinayapatiṭṭhāpanatthaṃ vinayapariyattiyā ānisaṃsaṃ sallakkhetvā sikkhākāmena bhikkhunā vinayo pariyāpuṇitabbo.

Tatrāyaṃ vinayapariyattiyā ānisaṃso – vinayapariyattikusalo hi puggalo sāsane paṭiladdhasaddhānaṃ kulaputtānaṃ mātāpituṭṭhāniyo hoti, tadāyattā hi nesaṃ pabbajjā upasampadā vattānuvattapaṭipatti ācāragocarakusalatā. Api cassa vinayapariyattiṃ nissāya attano sīlakkhandho sugutto hoti surakkhito; kukkuccapakatānaṃ bhikkhūnaṃ paṭisaraṇaṃ hoti; visārado saṅghamajjhe voharati; paccatthike sahadhammena suniggahitaṃ niggaṇhāti; saddhammaṭṭhitiyā paṭipanno hoti. Tenāha bhagavā – ‘‘pañcime, bhikkhave, ānisaṃsā vinayadhare puggale; attano sīlakkhandho sugutto hoti surakkhito…pe… saddhammaṭṭhitiyā paṭipanno hotī’’ti (pari. 325).


以下是完整的简体中文直译：
那时，摩诃阿利吒长老在那个时候，佛陀世尊正在维兰贾（现在的维兰贾）居住，讲述了关于那利树的根本教法。长老阿利吒讲完后，空中发出宏大的响声。时光闪烁，神明们给予赞美。大地震动，直到水边。这样，在许多神迹发生的时候，阿利吒长老在摩诃印陀的带领下，和六十八位阿罗汉、许多其他的六十八位比丘一起，于第一次结集的日子，在大塔寺的中间，宣讲了佛陀所教的关于身体、语言和心灵的行为规范，阐述了《律藏》。宣讲完后，他站立不动，教导许多人，安定许多人的心，最终证得无余涅槃。
在他们的圆满涅槃之后，后来还有其他长老的弟子，如提萨达卡拉苏玛、迪哈苏玛等，都是摩诃阿利吒长老的弟子，弟子的弟子，正如之前所述的那样，这些师承关系将《律藏》传承下去。因此有云：
“六十八位大长老，聚集在一起；
所有的独觉者，都是法王的弟子。
“已断烦恼的，住于安乐中，三明通达，具足神通；
为了至高无上的真理，教导国王。
“显示光明，照亮这大地；
如同烈火焰，证得涅槃的大圣者。”
在他们圆满涅槃之后，后来还有其他这些长老的弟子，提萨达卡拉苏玛、迪哈苏玛等，都是摩诃阿利吒长老的弟子，弟子的弟子，正如之前所述的那样，这些师承关系将《律藏》传承下去。因此有云：
“第三次的聚集，正是这座岛屿由摩诃印陀等人所光照，摩诃阿利吒等人所宣讲的，从那时起，直到现在，都是弟子的师承关系。”
那究竟在哪里建立呢？那些持戒而不失的，像精美的水晶瓶一样，不会有丝毫的摇动，像这种人，在过度的专注、意志、坚定、智慧等方面，都是值得称赞的。因此，为了建立《律藏》，应当考虑到这些好处，并由持戒的比丘来完善《律藏》。
这里有一个关于《律藏》的好处——在《律藏》中精通的人，能获得信仰的家庭的父母的支持，因此，他们的出家、受戒、修行、行为的规范都与之相关。并且依靠《律藏》，自身的戒行也会得到很好的保护和维护；对于那些有疑虑的比丘来说，能够获得庇护；在僧团中能很好地交往；能够善于处理外部的障碍；以正法的坚持而存在。因此佛陀说：“比丘们，持戒的人有五种好处；自身的戒行得到很好的保护和维护……并且以正法的坚持而存在。”


Ye cāpi saṃvaramūlakā kusalā dhammā vuttā bhagavatā, vinayadharo puggalo tesaṃ dāyādo; vinayamūlakattā tesaṃ dhammānaṃ. Vuttampi hetaṃ bhagavatā – ‘‘vinayo saṃvaratthāya, saṃvaro avippaṭisāratthāya, avippaṭisāro pāmojjatthāya, pāmojjaṃ pītatthāya, pīti passaddhatthāya, passaddhi sukhatthāya, sukhaṃ samādhatthāya, samādhi yathābhūtañāṇadassanatthāya, yathābhūtañāṇadassanaṃ nibbidatthāya, nibbidā virāgatthāya, virāgo vimuttatthāya , vimutti vimuttiñāṇadassanatthāya, vimuttiñāṇadassanaṃ anupādāparinibbānatthāya. Etadatthā kathā, etadatthā mantanā, etadatthā upanisā, etadatthaṃ sotāvadhānaṃ – yadidaṃ anupādācittassa vimokkho’’ti (pari. 366). Tasmā vinayapariyattiyā āyogo karaṇīyoti.

Ettāvatā ca yā sā vinayasaṃvaṇṇanatthaṃ mātikā ṭhapitā tattha –

‘‘Vuttaṃ yena yadā yasmā, dhāritaṃ yena cābhataṃ;

Yatthappatiṭṭhitaṃ cetametaṃ, vatvā vidhiṃ tato’’ti.

Imissā tāva gāthāya attho pakāsito vinayassa ca bāhiranidānavaṇṇanā yathādhippāyaṃ saṃvaṇṇitā hotīti.

Tatiyasaṅgītikathā niṭṭhitā.

Bāhiranidānakathā niṭṭhitā.

Verañjakaṇḍavaṇṇanā

1. Idāni

‘‘Tenātiādipāṭhassa, atthaṃ nānappakārato;

Dassayanto karissāmi, vinayassatthavaṇṇana’’nti.

Vuttattā tena samayena buddho bhagavātiādīnaṃ atthavaṇṇanaṃ karissāmi. Seyyathidaṃ – tenāti aniyamaniddesavacanaṃ. Tassa sarūpena avuttenapi aparabhāge atthato siddhena yenāti iminā vacanena paṭiniddeso kātabbo. Aparabhāge hi vinayapaññattiyācanahetubhūto āyasmato sāriputtassa parivitakko siddho. Tasmā yena samayena so parivitakko udapādi, tena samayena buddho bhagavā verañjāyaṃ viharatīti evamettha sambandho veditabbo. Ayañhi sabbasmimpi vinaye yutti, yadidaṃ yattha yattha ‘‘tenā’’ti vuccati tattha tattha pubbe vā pacchā vā atthato siddhena ‘‘yenā’’ti iminā vacanena paṭiniddeso kātabboti.

Tatridaṃ mukhamattanidassanaṃ – ‘‘tena hi, bhikkhave, bhikkhūnaṃ sikkhāpadaṃ paññapessāmi, yena sudinno methunaṃ dhammaṃ paṭisevi; yasmā paṭisevi, tasmā paññapessāmī’’ti vuttaṃ hoti. Evaṃ tāva pubbe atthato siddhena yenāti iminā vacanena paṭiniddeso yujjati. Tena samayena buddho bhagavā rājagahe viharati, yena samayena dhaniyo kumbhakāraputto rañño dārūni adinnaṃ ādiyīti evaṃ pacchā atthato siddhena yenāti iminā vacanena paṭiniddeso yujjatīti vutto tenāti vacanassa attho. Samayenāti ettha pana samayasaddo tāva –

Samavāye khaṇe kāle, samūhe hetu-diṭṭhisu;

Paṭilābhe pahāne ca, paṭivedhe ca dissati.

Tathā hissa – ‘‘appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti (dī. ni. 1.447) evamādīsu samavāyo attho. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’ti (a. ni. 8.29) evamādīsu khaṇo. ‘‘Uṇhasamayo pariḷāhasamayo’’ti (pāci. 358) evamādīsu kālo. ‘‘Mahāsamayo pavanasmi’’nti evamādīsu samūho. ‘‘Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’ti (ma. ni. 

以下是完整的简体中文直译：
世尊所说的那些以自制为根本的善法，持律者是这些法的继承人；因为这些法以律为根本。世尊也这样说过："戒律是为了自制，自制是为了无悔，无悔是为了喜悦，喜悦是为了喜，喜是为了轻安，轻安是为了乐，乐是为了定，定是为了如实知见，如实知见是为了厌离，厌离是为了离欲，离欲是为了解脱，解脱是为了解脱知见，解脱知见是为了无取涅槃。这就是讨论的目的，这就是商议的目的，这就是亲近的目的，这就是倾听的目的——也就是心无所取而解脱。"因此，应当致力于学习戒律。
到此为止，为了注释戒律而设立的纲要中：
"由谁说，何时说，为何说，
由谁持，由谁传，
在何处建立，这些说完后再说方法。"
这首偈颂的含义已经阐明，戒律的外部因缘注释也已按意图解释完毕。
第三次结集的叙述结束。
外部因缘的叙述结束。
维兰贾品注释
1. 现在
"我将以各种方式，
阐明'彼时'等文句的含义，
解释戒律的意义。"
因为这样说过，所以我将对"彼时，佛陀世尊"等进行意义注释。这就是：
"彼"是不确定指示词。虽然没有明确说出它的具体指示对象，但应该用后面在意义上成立的"彼"这个词来回指。因为后面有长老舍利弗请求制定戒律的缘由成立。因此，应该理解这里的联系是：在那个生起这种思惟的时候，佛陀世尊住在维兰贾。这是所有戒律中的规则，即wherever wherever"彼"被使用，都应该用前面或后面在意义上成立的"彼"这个词来回指。
这里有一个简单的例子："因此，比丘们，我将为比丘们制定学处，因为善生行淫；因为他行淫，所以我要制定。"这样，用前面在意义上成立的"彼"来回指是合适的。"彼时，佛陀世尊住在王舍城，在那个时候，陶师子达尼耶偷取国王的木材"，这样用后面在意义上成立的"彼"来回指是合适的。这就是"彼"这个词的含义。
关于"时"这个词，它出现在以下场合：
聚集、瞬间、时间、
群集、因、见解、
获得、舍弃和证悟。
例如："也许明天我们会在适当的时间去拜访"，这里表示聚集。"比丘们，修梵行只有一个时机和时间"，这里表示瞬间。"炎热时节，闷热时节"，这里表示时间。"林中大集会"，这里表示群集。"跋陀利啊，你没有意识到这个时机：'世尊住在舍卫城，世尊会知道我——名叫跋陀利的比丘不完全履行师尊的教导'，跋陀利啊，你没有意识到这个时机"

2.135) evamādīsu hetu. ‘‘Tena kho pana samayena uggahamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī’’ti (ma. ni. 2.260) evamādīsu diṭṭhi.

‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. (saṃ. ni. 1.129);

Evamādīsu paṭilābho. ‘‘Sammā mānābhisamayā antamakāsi dukkhassā’’ti (ma. ni. 1.28) evamādīsu pahānaṃ. ‘‘Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’ti (paṭi. ma. 2.8) evamādīsu paṭivedho attho. Idha panassa kālo attho. Tasmā yena kālena āyasmato sāriputtassa vinayapaññattiyācanahetubhūto parivitakko udapādi, tena kālenāti evamettha attho daṭṭhabbo.

Etthāha – ‘‘atha kasmā yathā suttante ‘ekaṃ samaya’nti upayogavacanena niddeso kato, abhidhamme ca ‘yasmiṃ samaye kāmāvacara’nti bhummavacanena, tathā akatvā idha ‘tena samayenā’ti karaṇavacanena niddeso kato’’ti? Tattha tathā, idha ca aññathā atthasambhavato. Kathaṃ? Suttante tāva accantasaṃyogattho sambhavati. Yañhi samayaṃ bhagavā brahmajālādīni suttantāni desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi; tasmā tadatthajotanatthaṃ tattha upayoganiddeso kato. Abhidhamme ca adhikaraṇattho bhāvenabhāvalakkhaṇattho ca sambhavati. Adhikaraṇañhi kālattho samūhattho ca samayo, tattha vuttānaṃ phassādidhammānaṃ khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhiyati. Tasmā tadatthajotanatthaṃ tattha bhummavacanena niddeso kato. Idha pana hetuattho karaṇattho ca sambhavati. Yo hi so sikkhāpadapaññattisamayo sāriputtādīhipi dubbiññeyyo, tena samayena hetubhūtena karaṇabhūtena ca sikkhāpadāni paññāpayanto sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsi; tasmā tadatthajotanatthaṃ idha karaṇavacanena niddeso katoti veditabbo. Hoti cettha –

‘‘Upayogena bhummena, taṃ taṃ atthamapekkhiya;

Aññatra samayo vutto, karaṇeneva so idhā’’ti.

Porāṇā pana vaṇṇayanti – ‘ekaṃ samaya’nti vā ‘yasmiṃ samaye’ti vā ‘tena samayenā’ti vā abhilāpamattabhedo esa, sabbattha bhummameva attho’’ti. Tasmā tesaṃ laddhiyā ‘‘tena samayenā’’ti vuttepi ‘‘tasmiṃ samaye’’ti attho veditabbo.

Buddho bhagavāti imesaṃ padānaṃ parato atthaṃ vaṇṇayissāma. Verañjāyaṃ viharatīti ettha pana verañjāti aññatarassa nagarassetaṃ adhivacanaṃ, tassaṃ verañjāyaṃ; samīpatthe bhummavacanaṃ. Viharatīti avisesena iriyāpathadibbabrahmaariyavihāresu aññataravihārasamaṅgīparidīpanametaṃ, idha pana ṭhānagamananisajjāsayanappabhedesu iriyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ, tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā viharaticceva veditabbo. So hi ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā ‘‘viharatī’’ti vuccati.

Naḷerupucimandamūleti ettha naḷeru nāma yakkho, pucimandoti nimbarukkho, mūlanti samīpaṃ. Ayañhi mūlasaddo ‘‘mūlāni uddhareyya antamaso usīranāḷimattānipī’’ti (a. ni. 4.195) -ādīsu mūlamūle dissati. ‘‘Lobho akusalamūla’’nti (dī. ni. 

以下是完整的简体中文直译：
这里表示原因。"那时，游方者优迦哈马诺·沙门文荼迦子住在沙门议论处的庭园中独树讲堂里"，这里表示见解。
"现世的利益，来世的利益，
由于证悟利益，智者被称为贤人。"
这里表示获得。"由于正确地克服我慢，他终结了苦"，这里表示舍弃。"苦的压迫义、有为义、热恼义、变异义、证悟义"，这里表示证悟的含义。在这里，它的含义是时间。因此，应该理解这里的含义是：在长老舍利弗生起请求制定戒律的思惟的那个时间。
这里有人问："为什么不像经中用'一时'这样的宾格形式，或像阿毗达磨中用'在某时'这样的处格形式，而在这里用'彼时'这样的工具格形式？"这是因为在那些地方和这里，意义的可能性不同。怎么说呢？首先在经中，可能有完全结合的意思。因为世尊宣说《梵网经》等经典的那个时间，他完全以慈悲心安住；因此为了表达那个意思，在那里使用了宾格形式。在阿毗达磨中，可能有处所的意思和以存在定义存在的意思。因为时间和聚集的意思是处所，在那里提到的触等法，以刹那、聚集、原因等意义的时间的存在来定义它们的存在。因此为了表达那个意思，在那里使用了处格形式。而在这里，可能有原因的意思和工具的意思。因为那个连舍利弗等人都难以理解的制定学处的时间，以那个时间作为原因和工具，世尊在各处制定学处并考虑制定学处的原因而安住；因此为了表达那个意思，在这里使用了工具格形式。这里有：
"在别处用宾格和处格，考虑各种含义，
而在这里只用工具格来表达时间。"
古人则解释说："'一时'或'在某时'或'彼时'只是表达方式的不同，所有地方都是处格的意思。"因此按照他们的观点，即使说"彼时"，也应理解为"在那时"的意思。
"佛陀世尊"这两个词的含义我们稍后会解释。关于"住在维兰贾"，"维兰贾"是某个城市的别名，"在维兰贾"中的"在"是表示接近的处格。"住"这个词一般指四种威仪、天住、梵住、圣住中的任何一种住，但在这里是指行住坐卧四种威仪中的任何一种威仪的结合，因此应理解为无论是站着、走着、坐着还是躺着，世尊都是在"住"。因为他用一种威仪打断另一种威仪带来的疲劳，使身体不致于倒下而继续运作，所以说他"住"。
"在那利树尼拘律树下"中，"那利"是一个夜叉的名字，"尼拘律"是尼姆树，"下"是附近。这个"下"字在"甚至拔出如乌施罗草茎那么细的根"等句中表示根的本身。"贪是不善根"等句中表示

3.305) -ādīsu asādhāraṇahetumhi. ‘‘Yāva majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla’’ntiādīsu samīpe. Idha pana samīpe adhippeto, tasmā naḷeruyakkhena adhiggahitassa pucimandassa samīpeti evamettha attho daṭṭhabbo. So kira pucimando ramaṇīyo pāsādiko anekesaṃ rukkhānaṃ ādhipaccaṃ viya kurumāno tassa nagarassa avidūre gamanāgamanasampanne ṭhāne ahosi. Atha bhagavā verañjaṃ gantvā patirūpe ṭhāne viharanto tassa rukkhassa samīpe heṭṭhābhāge vihāsi. Tena vuttaṃ – ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti.

Tattha siyā yadi tāva bhagavā verañjāyaṃ viharati, ‘‘naḷerupucimandamūle’’ti na vattabbaṃ, atha tattha viharati, ‘‘verañjāya’’nti na vattabbaṃ, na hi sakkā ubhayattha teneva samayena apubbaṃ acarimaṃ viharitunti? Na kho panetaṃ evaṃ daṭṭhabbaṃ, nanu avocumha ‘‘samīpatthe bhummavacana’’nti. Tasmā yathā gaṅgāyamunādīnaṃ samīpe goyūthāni carantāni ‘‘gaṅgāya caranti, yamunāya carantī’’ti vuccanti; evamidhāpi yadidaṃ verañjāya samīpe naḷerupucimandamūlaṃ tattha viharanto vuccati ‘‘verañjāyaṃ viharati naḷerupucimandamūle’’ti. Gocaragāmanidassanatthaṃ hissa verañjāvacanaṃ. Pabbajitānurūpanivāsanaṭṭhānanidassanatthaṃ naḷerupucimandamūlavacanaṃ.

Tattha verañjākittanena āyasmā upālitthero bhagavato gahaṭṭhānuggahakaraṇaṃ dasseti, naḷerupucimandamūlakittanena pabbajitānuggahakaraṇaṃ, tathā purimena paccayaggahaṇato attakilamathānuyogavivajjanaṃ, pacchimena vatthukāmappahānato kāmasukhallikānuyogavivajjanupāyadassanaṃ; purimena ca dhammadesanābhiyogaṃ, pacchimena vivekādhimuttiṃ; purimena karuṇāya upagamanaṃ , pacchimena paññāya apagamanaṃ; purimena sattānaṃ hitasukhanipphādanādhimuttataṃ, pacchimena parahitasukhakaraṇe nirupalepanaṃ; purimena dhammikasukhāpariccāganimittaṃ phāsuvihāraṃ, pacchimena uttarimanussadhammānuyoganimittaṃ; purimena manussānaṃ upakārabahulataṃ, pacchimena devatānaṃ; purimena loke jātassa loke saṃvaḍḍhabhāvaṃ, pacchimena lokena anupalittataṃ; purimena ‘‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho’’ti (a. ni. 

以下是完整的简体中文直译：
不共因。"直到正午时分阴影遍布，无风时树叶落下，这就是树下"等句中表示附近。在这里是指附近，因此这里的含义应理解为：在那利夜叉所占据的尼拘律树附近。据说那棵尼拘律树美丽宜人，仿佛统领着许多其他树木，位于那个城市不远处的一个来往方便的地方。于是世尊来到维兰贾后，在一个适当的地方居住，就住在那棵树的附近下方。因此说："住在维兰贾那利夜叉尼拘律树下"。
这里可能有疑问：如果世尊住在维兰贾，就不应该说"在那利夜叉尼拘律树下"；如果住在那里，就不应该说"在维兰贾"，因为不可能同时住在两个地方。但不应这样理解，我们不是已经说过"在"是表示接近的处格吗？因此，就像牛群在恒河、耶牟那河等附近游荡时，人们说"在恒河游荡，在耶牟那河游荡"；同样地，在这里也是指住在维兰贾附近的那利夜叉尼拘律树下，所以说"住在维兰贾那利夜叉尼拘律树下"。提到维兰贾是为了指出他的游行村落。提到那利夜叉尼拘律树下是为了指出适合出家人居住的地方。
其中，通过提及维兰贾，长老优波离显示世尊对在家人的摄受；通过提及那利夜叉尼拘律树下，显示对出家人的摄受。同样，前者通过接受资具而避免自我折磨的修行，后者通过舍弃物欲而显示避免耽溺欲乐的方法。前者显示专注于说法，后者显示倾向于独处。前者显示以慈悲心接近，后者显示以智慧远离。前者显示致力于实现众生的利益和快乐，后者显示在为他人谋求利益和快乐时不受染著。前者显示不舍弃正当的快乐而安住，后者显示致力于修习上人法。前者显示多行利益于人类，后者显示多行利益于天神。前者显示生于世间而在世间长大，后者显示不被世间所染。前者显示"比丘们，有一个人出现于世间，是为了多数人的利益，为了多数人的快乐，出于对世间的悲悯，为了天、人的福利、利益和安乐。是哪一个人？就是如来、阿罗汉、正等正觉者"

1.170) vacanato yadatthaṃ bhagavā uppanno tadatthaparinipphādanaṃ, pacchimena yattha uppanno tadanurūpavihāraṃ. Bhagavā hi paṭhamaṃ lumbinīvane, dutiyaṃ bodhimaṇḍeti lokiyalokuttarāya uppattiyā vaneyeva uppanno, tenassa vaneyeva vihāraṃ dassetīti evamādinā nayenettha atthayojanā veditabbā.

Mahatābhikkhusaṅghena saddhinti ettha mahatāti guṇamahattenapi mahatā; saṅkhyāmahattenapi, so hi bhikkhusaṅgho guṇehipi mahā ahosi, yasmā yo tattha pacchimako so sotāpanno; saṅkhyāyapi mahā pañcasatasaṅkhyattā. Bhikkhūnaṃ saṅghena bhikkhusaṅghena; diṭṭhisīlasāmaññasaṅkhātasaṅghātena samaṇagaṇenāti attho. Saddhinti ekato. Pañcamattehi bhikkhusatehīti pañca mattā etesanti pañcamattāni. Mattāti pamāṇaṃ vuccati. Tasmā yathā ‘‘bhojane mattaññū’’ti vutte bhojane mattaṃ jānāti, pamāṇaṃ jānātīti attho hoti; evamidhāpi tesaṃ bhikkhusatānaṃ pañca mattā pañcappamāṇanti evamattho daṭṭhabbo. Bhikkhūnaṃ satāni bhikkhusatāni, tehi pañcamattehi bhikkhusatehi. Etena yaṃ vuttaṃ – ‘‘mahatā bhikkhusaṅghena saddhi’’nti, ettha tassa mahato bhikkhusaṅghassa saṅkhyāmahattaṃ dassitaṃ hoti. Parato panassa ‘‘nirabbudo hi, sāriputta bhikkhusaṅgho nirādīnavo apagatakāḷako suddho sāre patiṭṭhito. Imesañhi, sāriputta, pañcannaṃ bhikkhusatānaṃ yo pacchimako so sotāpanno’’ti vacanena guṇamahattaṃ āvibhavissati.

Assosi kho verañjo brāhmaṇoti assosīti suṇi upalabhi, sotadvārasampattavacananigghosānusārena aññāsi. Khoti padapūraṇamatte avadhāraṇatthe vā nipāto. Tattha avadhāraṇatthena assosi eva, nāssa koci savanantarāyo ahosīti ayamattho veditabbo. Padapūraṇena pana byañjanasiliṭṭhatāmattameva. Verañjāyaṃ jāto, verañjāyaṃ bhavo, verañjā vā assa nivāsoti verañjo. Mātāpitūhi katanāmavasena panāyaṃ ‘‘udayo’’ti vuccati. Brahmaṃ aṇatīti brāhmaṇo, mante sajjhāyatīti attho. Idameva hi jātibrāhmaṇānaṃ niruttivacanaṃ. Ariyā pana bāhitapāpattā ‘‘brāhmaṇā’’ti vuccanti.

Idāni yamatthaṃ verañjo brāhmaṇo assosi, taṃ pakāsento samaṇo khalu bho gotamotiādimāha. Tattha samitapāpattā samaṇoti veditabbo. Vuttaṃ hetaṃ – ‘‘bāhitapāpoti brāhmaṇo (dha. pa. 388), samitapāpattā samaṇoti vuccatī’’ti (dha. pa. 265). Bhagavā ca anuttarena ariyamaggena samitapāpo, tenassa yathābhuccaguṇādhigatametaṃ nāmaṃ yadidaṃ samaṇoti. Khalūti anussavanatthe nipāto. Bhoti brāhmaṇajātikānaṃ jātisamudāgataṃ ālapanamattaṃ. Vuttampi hetaṃ –

‘‘Bhovādī nāmaso hoti, sace hoti sakiñcano’’ti. (Dha. pa. 396; su. ni. 625). Gotamoti bhagavantaṃ gottavasena parikitteti, tasmā ‘‘samaṇo khalu bho gotamo’’ti ettha samaṇo kira bho gotamagottoti evamattho daṭṭhabbo. Sakyaputtoti idaṃ pana bhagavato uccākulaparidīpanaṃ. Sakyakulā pabbajitoti saddhāpabbajitabhāvaparidīpanaṃ, kenaci pārijuññena anabhibhūto aparikkhīṇaṃyeva, taṃ kulaṃ pahāya saddhāya pabbajitoti vuttaṃ hoti. Tato paraṃ vuttatthameva. Taṃ kho panāti itthambhūtākhyānatthe upayogavacanaṃ, tassa kho pana bhoto gotamassāti attho. Kalyāṇoti kalyāṇaguṇasamannāgato; seṭṭhoti vuttaṃ hoti. Kittisaddoti kitti eva, thutighoso vā.


以下是完整的简体中文直译：
如是说，世尊所生起的意义是指当时的意义，后者所生起的则是相应的居住。世尊在第一次出生于蓝毗尼园，第二次在菩提树下，为了世俗和超世的生起而在森林中生起，因此以森林作为他的居住处，这样的意义应当被理解。
"与大比丘僧相应"这里的"大"是指在品质上伟大，也可以是指数量上伟大；因为这个比丘僧在品质上也很伟大，因而在数量上也是伟大的，因为在那里最后一位是已入流的；在数量上也很大，有五百之多。比丘的意思是比丘僧；"以见、戒、沙门等为名的比丘群"的意思是指沙门群。这里的"相应"是指集合。五百比丘的意思是指五个以上的比丘。这里的"以上"是指标准。因此就像说"吃饭要有节制"，意指知道吃饭的量；在这里也应理解为五百比丘的五个以上是五个标准。比丘的数量是比丘的数量，五个比丘组成五个比丘群。因此，"与大比丘僧相应"的意思是，指示了那个伟大的比丘僧的数量。
另外，"确实，舍利弗，比丘僧是无可指责的，已脱离恶行，清净地安住于真理。因为，舍利弗，五个比丘中最后一位是已入流的"这句话将显示出品质的伟大。
"维兰贾的婆罗门"听到这个消息，听到这个消息，因而知道了。这里的"听"是指听到的意思。这里的"听"是指听到，而不是有任何障碍。这里的意思是，听到这个消息而没有任何障碍。通过充实的词语，表达出字面意义。维兰贾的出生，维兰贾的存在，维兰贾的居住；根据父母的名字，这里称为"乌达约"。婆罗门是指"婆罗门"，意为"以教义为基础"。这正是婆罗门的命名。
而"阿利亚"则是指那些脱离恶行的人称为"婆罗门"。
现在，关于维兰贾的婆罗门所听到的事情，他说：“确实，世尊。”这里的"脱离恶行"是指那些已脱离恶行的人。所说的是：“脱离恶行的婆罗门（《法句经》388），已脱离恶行的沙门被称为"（《法句经》265）。而世尊则是通过无上的圣道而脱离恶行，因此他的名号是"沙门"。
"确实"是指强调的语气。这里的"确实"是指婆罗门的出身。也有说法：
"如果有自我意识，那么就会有名字"（《法句经》396；《增一阿含经》625）。"哥达摩"是指世尊的家族名称，因此"确实是沙门，确实是哥达摩"的意思是，确实是沙门，确实是哥达摩的家族。 "释迦族"是指世尊的高贵出身。释迦族的出家是指因信而出家的人，因而不被任何人所压迫，轻松地离开那个家族，因信而出家。接下来就是所说的意义。这里的"确实"是强调的词，意思是"确实是您，哥达摩"。 "善良"是指具备善良品质；"最优秀"是指最优秀的。 "名声"是指名声，或是指大声喧哗。


Itipi so bhagavātiādīsu pana ayaṃ tāva yojanā – so bhagavā itipi arahaṃ, itipi sammāsambuddho…pe… itipi bhagavāti iminā ca iminā ca kāraṇenāti vuttaṃ hoti.

Idāni vinayadharānaṃ suttantanayakosallatthaṃ vinayasaṃvaṇṇanārambhe buddhaguṇapaṭisaṃyuttāya dhammiyā kathāya cittasampahaṃsanatthañca etesaṃ padānaṃ vitthāranayena vaṇṇanaṃ karissāmi. Tasmā yaṃ vuttaṃ – ‘‘so bhagavā itipi araha’’ntiādi; tattha ārakattā, arīnaṃ arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi so bhagavā arahanti veditabbo. Ārakā hi so sabbakilesehi suvidūravidūre ṭhito, maggena savāsanānaṃ kilesānaṃ viddhaṃsitattāti ārakattā arahaṃ; te cānena kilesārayo maggena hatāti arīnaṃ hatattāpi arahaṃ. Yañcetaṃ avijjābhavataṇhāmayanābhipuññādiabhisaṅkhārāraṃ jarāmaraṇanemi āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃ anādikālappavattaṃ saṃsāracakkaṃ, tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbe arā hatāti arānaṃ hatattāpi arahaṃ.

Atha vā saṃsāracakkanti anamataggasaṃsāravaṭṭaṃ vuccati, tassa ca avijjā nābhi, mūlattā; jarāmaraṇaṃ nemi, pariyosānattā; sesā dasa dhammā arā, avijjāmūlakattā jarāmaraṇapariyantattā ca. Tattha dukkhādīsu aññāṇaṃ avijjā, kāmabhave ca avijjā kāmabhave saṅkhārānaṃ paccayo hoti. Rūpabhave avijjā rūpabhave saṅkhārānaṃ paccayo hoti. Arūpabhave avijjā arūpabhave saṅkhārānaṃ paccayo hoti. Kāmabhave saṅkhārā kāmabhave paṭisandhiviññāṇassa paccayā honti. Esa nayo itaresu. Kāmabhave paṭisandhiviññāṇaṃ kāmabhave nāmarūpassa paccayo hoti, tathā rūpabhave. Arūpabhave nāmasseva paccayo hoti. Kāmabhave nāmarūpaṃ kāmabhave saḷāyatanassa paccayo hoti. Rūpabhave nāmarūpaṃ rūpabhave tiṇṇaṃ āyatanānaṃ paccayo hoti. Arūpabhave nāmaṃ arūpabhave ekassāyatanassa paccayo hoti. Kāmabhave saḷāyatanaṃ kāmabhave chabbidhassa phassassa paccayo hoti. Rūpabhave tīṇi āyatanāni rūpabhave tiṇṇaṃ phassānaṃ; arūpabhave ekamāyatanaṃ arūpabhave ekassa phassassa paccayo hoti. Kāmabhave cha phassā kāmabhave channaṃ vedanānaṃ paccayā honti. Rūpabhave tayo tattheva tissannaṃ; arūpabhave eko tattheva ekissā vedanāya paccayo hoti. Kāmabhave cha vedanā kāmabhave channaṃ taṇhākāyānaṃ paccayā honti. Rūpabhave tisso tattheva tiṇṇaṃ; arūpabhave ekā vedanā arūpabhave ekassa taṇhākāyassa paccayo hoti. Tattha tattha sā sā taṇhā tassa tassa upādānassa paccayo; upādānādayo bhavādīnaṃ.

Kathaṃ? Idhekacco ‘‘kāme paribhuñjissāmī’’ti kāmupādānapaccayā kāyena duccaritaṃ carati, vācāya manasā duccaritaṃ carati; duccaritapāripūriyā apāye upapajjati. Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇaṃ.

Aparo ‘‘saggasampattiṃ anubhavissāmī’’ti tatheva sucaritaṃ carati; sucaritapāripūriyā sagge upapajjati. Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo.


以下是完整的简体中文直译：
关于"如是世尊"等词,首先这是解释:即"世尊如是是阿罗汉,如是是正等正觉者...如是是世尊",意思是"由于这个原因和那个原因"。
现在,为了让持律者熟悉经典的方法,以及在开始注释律藏时以佛陀功德相关的法语使心欢喜,我将对这些词语做详细的解释。因此,如前所说的"世尊如是是阿罗汉"等,其中应该理解世尊是阿罗汉,首先是因为这些原因:远离(烦恼),杀死敌人和辐条,值得供养,以及在做恶时没有秘密。因为他远离一切烦恼,站在非常遥远的地方,由于道断除了烦恼的习气,所以因远离而成为阿罗汉;他用圣道杀死了那些烦恼敌人,所以因杀死敌人而成为阿罗汉。那无始以来一直转动的轮回之轮,以无明、有、爱、名色、福等为辐条,以老死为轮缘,以漏和集为轴,连接三有之车,他在菩提座上以精进为脚,以戒为地面,以信为手,拿起能断尽业的智慧斧头,砍断了一切辐条,所以因破坏辐条而成为阿罗汉。
或者说,轮回之轮是指无始轮回,其中无明是轮毂,因为是根本;老死是轮缘,因为是终点;其余十法是辐条,因为以无明为根本、以老死为终点。其中,对苦等的无知是无明,欲有中的无明是欲有中诸行的缘。色有中的无明是色有中诸行的缘。无色有中的无明是无色有中诸行的缘。欲有中的诸行是欲有中结生识的缘。其他两有也是如此。欲有中的结生识是欲有中名色的缘,色有中也是如此。无色有中只是名的缘。欲有中的名色是欲有中六处的缘。色有中的名色是色有中三处的缘。无色有中的名是无色有中一处的缘。欲有中的六处是欲有中六种触的缘。色有中三处是色有中三种触的缘;无色有中一处是无色有中一种触的缘。欲有中六触是欲有中六受的缘。色有中三触是色有中三受的缘;无色有中一触是无色有中一受的缘。欲有中六受是欲有中六爱身的缘。色有中三受是色有中三爱身的缘;无色有中一受是无色有中一爱身的缘。在各处,各种爱是各种取的缘;取等是有等的缘。
怎么说呢?这里有人想"我要享受欲乐",因欲取而身行恶行,语行恶行,意行恶行;恶行圆满后,投生于恶趣。他投生的业因是业有,由业所生的蕴是生有,蕴的生起是生,成熟是老,破坏是死。
另一人想"我要享受天界之乐",同样地行善;善行圆满后,投生天界。他投生的业因是业有,其余解释同前。


Aparo pana ‘‘brahmalokasampattiṃ anubhavissāmī’’ti kāmupādānapaccayā eva mettaṃ bhāveti, karuṇaṃ… muditaṃ… upekkhaṃ bhāveti, bhāvanāpāripūriyā brahmaloke nibbattati. Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavoti soyeva nayo.

Aparo ‘‘arūpavabhasampattiṃ anubhavissāmī’’ti tatheva ākāsānañcāyatanādisamāpattiyo bhāveti, bhāvanāpāripūriyā tattha nibbattati. Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇanti. Esa nayo sesupādānamūlikāsupi yojanāsu.

Evaṃ ‘‘ayaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ; atītampi addhānaṃ, anāgatampi addhānaṃ; avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti etena nayena sabbapadāni vitthāretabbāni. Tattha avijjā saṅkhārā eko saṅkhepo, viññāṇa-nāmarūpa-saḷāyatana-phassa-vedanā eko, taṇhupādānabhavā eko, jāti-jarā-maraṇaṃ eko. Purimasaṅkhepo cettha atīto addhā, dve majjhimā paccuppanno, jātijarāmaraṇaṃ anāgato. Avijjāsaṅkhāraggahaṇena cettha taṇhupādānabhavā gahitāva hontīti ime pañca dhammā atīte kammavaṭṭaṃ; viññāṇādayo pañca dhammā etarahi vipākavaṭṭaṃ. Taṇhupādānabhavaggahaṇena avijjāsaṅkhārā gahitāva hontīti ime pañca dhammā etarahi kammavaṭṭaṃ; jātijarāmaraṇāpadesena viññāṇādīnaṃ niddiṭṭhattā ime pañca dhammā āyatiṃ vipākavaṭṭaṃ. Te ākārato vīsatividhā honti. Saṅkhāraviññāṇānañcettha antarā eko sandhi, vedanātaṇhānamantarā eko, bhavajātīnamantarā eko. Iti bhagavā evaṃ catusaṅkhepaṃ, tiyaddhaṃ, vīsatākāraṃ, tisandhiṃ paṭiccasamuppādaṃ sabbākārato jānāti passati aññāti paṭivijjhati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – ‘‘paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti. Iminā dhammaṭṭhitiñāṇena bhagavā te dhamme yathābhūtaṃ ñatvā tesu nibbindanto virajjanto vimuccanto vuttappakārassa imassa saṃsāracakkassa are hani vihani viddhaṃsesi. Evampi arānaṃ hatattā arahaṃ.

Aggadakkhiṇeyyattā ca cīvarādipaccaye arahati pūjāvisesañca; teneva ca uppanne tathāgate ye keci mahesakkhā devamanussā na te aññattha pūjaṃ karonti. Tathā hi brahmā sahampati sinerumattena ratanadāmena tathāgataṃ pūjesi, yathābalañca aññepi devā manussā ca bimbisārakosalarājādayo. Parinibbutampi ca bhagavantaṃ uddissa channavutikoṭidhanaṃ visajjetvā asokamahārājā sakalajambudīpe caturāsītivihārasahassāni patiṭṭhāpesi. Ko pana vādo aññesaṃ pūjāvisesānanti! Evaṃ paccayādīnaṃ arahattāpi arahaṃ. Yathā ca loke keci paṇḍitamānino bālā asilokabhayena raho pāpaṃ karonti; evamesa na kadāci karotīti pāpakaraṇe rahābhāvatopi arahaṃ. Hoti cettha –

‘‘Ārakattā hatattā ca, kilesārīna so muni;

Hatasaṃsāracakkāro, paccayādīna cāraho;

Na raho karoti pāpāni, arahaṃ tena vuccatī’’ti.


以下是完整的简体中文直译：
另一人想"我要享受梵天界之乐",因欲取而修习慈心、悲心、喜心、舍心,修习圆满后,投生梵天界。他投生的业因是业有,其余解释同前。
另一人想"我要享受无色界之乐",同样地修习空无边处等定,修习圆满后,投生于彼处。他投生的业因是业有,由业所生的蕴是生有,蕴的生起是生,成熟是老,破坏是死。其他以取为根本的解释也是如此。
如是,"此无明是因,行是因生,这两者是因生",对缘的把握是法住智;过去世、未来世;"无明是因,行是因生,这两者是因生",对缘的把握是法住智。应当以此方法详细解释所有词句。其中,无明和行是一组,识、名色、六处、触、受是一组,爱、取、有是一组,生、老、死是一组。在这里,第一组是过去世,中间两组是现在世,生老死是未来世。这里由无明和行的摄取,也包括了爱、取、有,所以这五法是过去的业轮;识等五法是现在的果报轮。由爱、取、有的摄取,也包括了无明和行,所以这五法是现在的业轮;以生老死代表识等,所以这五法是未来的果报轮。它们从形态上分为二十种。在这里,行与识之间有一个连接,受与爱之间有一个连接,有与生之间有一个连接。如是,世尊完全知道、看见、了解、通达这个四组、三世、二十种形态、三连接的缘起。以知的含义是智,以了知的含义是慧。因此说:"对缘的把握是法住智"。世尊以此法住智如实知道这些法后,对它们生起厌离、离欲、解脱,破坏了上述这个轮回之轮的辐条。如此,因为破坏了辐条而成为阿罗汉。
因为是最上的应供养者,所以值得获得衣服等资具和特别的供养;因此,当如来出现时,任何有大威力的天人都不会在其他地方供养。例如,大梵天用须弥山那么大的珠宝花环供养如来,其他天人和人类如频毗娑罗王、拘萨罗王等也按自己的能力供养。即使在世尊般涅槃后,阿育大王也花费九十六亿财富,在整个阎浮提建立了八万四千座寺院。更不用说其他特别的供养了!如此,因为值得获得资具等而成为阿罗汉。正如在世间上,一些自以为聪明的愚人因为怕名声不好而暗中作恶;他从不这样做,所以因为在作恶时没有秘密而成为阿罗汉。这里有:
"因为远离,因为杀死烦恼敌人,这位牟尼;
破坏了轮回之轮的辐条,值得获得资具等;
不暗中作恶,所以被称为阿罗汉。"


Sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddho. Tathā hesa sabbadhamme sammā sāmañca buddho, abhiññeyye dhamme abhiññeyyato buddho, pariññeyye dhamme pariññeyyato, pahātabbe dhamme pahātabbato, sacchikātabbe dhamme sacchikātabbato, bhāvetabbe dhamme bhāvetabbato. Teneva cāha –

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇā’’ti. (ma. ni. 2.399; su. ni. 563);

Apica cakkhu dukkhasaccaṃ, tassa mūlakāraṇabhāvena taṃsamuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnamappavatti nirodhasaccaṃ, nirodhappajānanā paṭipadā maggasaccanti evaṃ ekekapaduddhārenāpi sabbadhamme sammā sāmañca buddho. Esa nayo sota-ghāna-jivhā-kāyamanesupi. Eteneva nayena rūpādīni cha āyatanāni, cakkhuviññāṇādayo cha viññāṇakāyā, cakkhusamphassādayo cha phassā, cakkhusamphassajādayo cha vedanā, rūpasaññādayo cha saññā, rūpasañcetanādayo cha cetanā, rūpataṇhādayo cha taṇhākāyā, rūpavitakkādayo cha vitakkā, rūpavicārādayo cha vicārā , rūpakkhandhādayo pañcakkhandhā, dasa kasiṇāni, dasa anussatiyo, uddhumātakasaññādivasena dasa saññā, kesādayo dvattiṃsākārā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kāmabhavādayo nava bhavā, paṭhamādīni cattāri jhānāni, mettābhāvanādayo catasso appamaññā, catasso arūpasamāpattiyo, paṭilomato jarāmaraṇādīni, anulomato avijjādīni paṭiccasamuppādaṅgāni ca yojetabbāni.

Tatrāyaṃ ekapadayojanā – ‘‘jarāmaraṇaṃ dukkhasaccaṃ, jāti samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā paṭipadā maggasacca’’nti. Evaṃ ekekapaduddhārena sabbadhamme sammā sāmañca buddho anubuddho paṭividdho. Tena vuttaṃ – sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddhoti.

Vijjāhi pana caraṇena ca sampannattā vijjācaraṇasampanno; tattha vijjāti tissopi vijjā, aṭṭhapi vijjā. Tisso vijjā bhayabheravasutte (ma. ni. 1.34 ādayo) vuttanayeneva veditabbā, aṭṭha vijjā ambaṭṭhasutte (dī. ni. 1.278 ādayo). Tatra hi vipassanāñāṇena manomayiddhiyā ca saha cha abhiññā pariggahetvā aṭṭha vijjā vuttā. Caraṇanti sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, satta saddhammā, cattāri rūpāvacarajjhānānīti ime pannarasa dhammā veditabbā. Imeyeva hi pannarasa dhammā, yasmā etehi carati ariyasāvako gacchati amataṃ disaṃ tasmā, caraṇanti vuttā. Yathāha – ‘‘idha, mahānāma, ariyasāvako sīlavā hotī’’ti (ma. ni. 

以下是完整的简体中文直译：
因为正确地、自己全面觉悟一切法,所以是正等正觉。这样,他正确地、自己全面觉悟一切法,对应该证知的法证知,对应该遍知的法遍知,对应该断除的法断除,对应该证悟的法证悟,对应该修习的法修习。因此他说:
"应证知的已证知,应修习的已修习,
应断除的我已断除,因此我是佛,婆罗门。"
再者,眼是苦谛,作为它的根本原因的前爱是集谛,两者的不生起是灭谛,了知灭的行道是道谛,如是通过分析每一项也正确地、自己全面觉悟一切法。耳、鼻、舌、身、意也是同样的方法。以同样的方法,六种色等处,六种眼识等识身,六种眼触等触,六种眼触生等受,六种色想等想,六种色思等思,六种色爱等爱身,六种色寻等寻,六种色伺等伺,色蕴等五蕴,十遍,十随念,以膨胀想等为十想,发毛等三十二身分,十二处,十八界,欲有等九有,初禅等四禅,慈心修习等四无量,四无色定,逆观老死等,顺观无明等缘起支也应当连接。
其中,这是一项的连接:"老死是苦谛,生是集谛,两者的出离是灭谛,了知灭的行道是道谛。"如是通过分析每一项正确地、自己全面觉悟、随觉、通达一切法。因此说:因为正确地、自己全面觉悟一切法,所以是正等正觉。
因为具足明与行,所以是明行足;其中,明是三明或八明。三明应当按照《怖骇经》中所说的方法来理解,八明在《阿摩昼经》中。在那里,加上观智和意所成神通,摄取六神通而说八明。行应当理解为这十五法:戒律仪,守护诸根门,饮食知量,警寤精勤,七善法,四色界禅。因为圣弟子以这些法行走,前往不死的方向,所以这十五法被称为行。如所说:"大名,在这里,圣弟子是持戒者"

2.24) vitthāro. Bhagavā imāhi vijjāhi iminā ca caraṇena samannāgato, tena vuccati vijjācaraṇasampannoti . Tattha vijjāsampadā bhagavato sabbaññutaṃ pūretvā ṭhitā, caraṇasampadā mahākāruṇikataṃ. So sabbaññutāya sabbasattānaṃ atthānatthaṃ ñatvā mahākāruṇikatāya anatthaṃ parivajjetvā atthe niyojeti, yathā taṃ vijjācaraṇasampanno. Tenassa sāvakā suppaṭipannā honti no duppaṭipannā, vijjācaraṇavipannānañhi sāvakā attantapādayo viya.

Sobhanagamanattā, sundaraṃ ṭhānaṃ gatattā, sammāgatattā, sammā ca gadattā sugato. Gamanampi hi gatanti vuccati, tañca bhagavato sobhanaṃ parisuddhamanavajjaṃ . Kiṃ pana tanti? Ariyamaggo. Tena hesa gamanena khemaṃ disaṃ asajjamāno gatoti sobhanagamanattā sugato. Sundaraṃ cesa ṭhānaṃ gato amataṃ nibbānanti sundaraṃ ṭhānaṃ gatattāpi sugato. Sammā ca gato tena tena maggena pahīne kilese puna apaccāgacchanto. Vuttañcetaṃ – ‘‘sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato…pe… arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato’’ti (mahāni. 38). Sammā vā āgato dīpaṅkarapādamūlato pabhuti yāva bodhimaṇḍo tāva samatiṃsapāramipūritāya sammāpaṭipattiyā sabbalokassa hitasukhameva karonto sassataṃ ucchedaṃ kāmasukhaṃ attakilamathanti ime ca ante anupagacchanto āgatoti sammāgatattāpi sugato. Sammā cesa gadati, yuttaṭṭhāne yuttameva vācaṃ bhāsatīti sammā gadattāpi sugato.

Tatridaṃ sādhakasuttaṃ – ‘‘yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ, sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāyā’’ti (ma. ni. 

以下是完整的简体中文直译：
详细解释。世尊具足这些明和这个行,因此被称为明行足。其中,明的圆满使世尊的一切智圆满,行的圆满使大悲圆满。他以一切智知道一切众生的利与不利,以大悲避免不利而引导向利,就像明行足者那样。因此他的弟子们是善行道者,不是恶行道者,因为明行不足者的弟子就像自我折磨者等。
因为行走美好,因为到达美好之处,因为正确到达,因为正确说话,所以是善逝。走也被称为"去",而世尊的那个走是美好的、清净的、无过失的。那是什么呢?是圣道。他以那个行走无碍地到达安稳之处,所以因为行走美好而是善逝。他也到达了美好之处,即不死的涅槃,所以因为到达美好之处而是善逝。他也正确地去了,以各种道断除烦恼后不再回来。如所说:"以须陀洹道断除的烦恼,那些烦恼他不再回来,不再返回,不再回转,所以是善逝...以阿罗汉道断除的烦恼,那些烦恼他不再回来,不再返回,不再回转,所以是善逝。"或者说,他正确地来,从燃灯佛足下开始直到菩提座,以圆满三十波罗蜜的正确实践,只做对一切世间有益和快乐的事,不陷入常见、断见、欲乐、自我折磨等这些极端而来,所以因为正确到达而是善逝。他也正确地说话,在适当的地方说适当的话,所以因为正确说话而是善逝。
这里有支持这一点的经文:"如来知道某种话是不真实的、不正确的、无益的,而且对他人不可爱、不可意,如来不说那种话。如来知道某种话是真实的、正确的,但无益的,而且对他人不可爱、不可意,如来也不说那种话。如来知道某种话是真实的、正确的、有益的,但对他人不可爱、不可意,在这种情况下,如来知道适当的时机来解释那种话。如来知道某种话是不真实的、不正确的、无益的,虽然对他人可爱、可意,如来不说那种话。如来知道某种话是真实的、正确的,但无益的,虽然对他人可爱、可意,如来也不说那种话。如来知道某种话是真实的、正确的、有益的,而且对他人可爱、可意,在这种情况下,如来知道适当的时机来解释那种话。"

2.86). Evaṃ sammā gadattāpi sugatoti veditabbo.

Sabbathā viditalokattā pana lokavidū. So hi bhagavā sabhāvato samudayato nirodhato nirodhūpāyatoti sabbathā lokaṃ avedi aññāsi paṭivijjhi. Yathāha – ‘‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi; na cāhaṃ, āvuso, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi. Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadaṃ.

‘‘Gamanena na pattabbo, lokassanto kudācanaṃ;

Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ.

‘‘Tasmā have lokavidū sumedho;

Lokantagū vusitabrahmacariyo;

Lokassa antaṃ samitāvi ñatvā;

Nāsīsatī lokamimaṃ parañcā’’ti. (a. ni. 4.45; saṃ. ni. 1.107);

Apica tayo lokā – saṅkhāraloko, sattaloko, okāsalokoti; tattha ‘‘eko loko – sabbe sattā āhāraṭṭhitikā’’ti (paṭi. ma. 1.112) āgataṭṭhāne saṅkhāraloko veditabbo. ‘‘Sassato lokoti vā asassato lokoti vā’’ti (dī. ni. 1.421) āgataṭṭhāne sattaloko.

‘‘Yāvatā candimasūriyā, pariharanti disā bhanti virocanā;

Tāva sahassadhā loko, ettha te vattatī vaso’’ti. (ma. ni. 1.503) –

Āgataṭṭhāne okāsaloko, tampi bhagavā sabbathā avedi. Tathā hissa – ‘‘eko loko – sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā satta viññāṇaṭṭhitiyo. Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasa lokā – dvādasāyatanāni . Aṭṭhārasa lokā – aṭṭhārasa dhātuyo’’ti (paṭi. ma. 

以下是完整的简体中文直译：
应当这样理解,因为正确说话而是善逝。
因为以各种方式了知世间,所以是世间解。那位世尊从本质、生起、灭尽、灭尽之道等各个方面了知、认识、通达了世间。如他所说:"朋友,在不生、不老、不死、不灭、不生的地方,我不说通过行走就能知道、看到、到达世间的尽头。朋友,我也不说不到达世间的尽头就能作苦的尽头。然而,朋友,我说就在这一寻的有想、有意的身体中安立世间、世间集、世间灭、导向世间灭的道路。
通过行走永远不能到达世间的尽头,
不到达世间的尽头,就没有从苦中解脱。
因此,确实世间解、智者,
到达世间尽头、梵行已立,
了知世间的尽头、寂静,
不希求此世间和他世。"
再者,有三种世间 - 行世间、有情世间、器世间。其中,"一世间 - 一切众生依食而住"出现的地方,应当理解为行世间。"世间是常还是无常"出现的地方是有情世间。
"日月所行处,光明所照耀,
千倍世界中,你的威力运行。"
出现的地方是器世间,世尊也以各种方式了知它。因此他的:"一世间 - 一切众生依食而住。二世间 - 名与色。三世间 - 三受。四世间 - 四食。五世间 - 五取蕴。六世间 - 六内处。七世间 - 七识住。八世间 - 八世间法。九世间 - 九有情居。十世间 - 十处。十二世间 - 十二处。十八世间 - 十八界。"

1.112). Ayaṃ saṅkhāralokopi sabbathā vidito.

Yasmā panesa sabbesampi sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbe abhabbe satte jānāti, tasmāssa sattalokopi sabbathā vidito. Yathā ca sattaloko evaṃ okāsalokopi. Tathā hesa ekaṃ cakkavāḷaṃ āyāmato ca vitthārato ca yojanānaṃ dvādasa satasahassāni tīṇi sahassāni cattāri satāni paññāsañca yojanāni. Parikkhepato –

Sabbaṃ satasahassāni, chattiṃsa parimaṇḍalaṃ;

Dasañceva sahassāni, aḍḍhuḍḍhāni satāni ca.

Tattha –

Duve satasahassāni, cattāri nahutāni ca;

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā.

Tassā eva sandhārakaṃ –

Cattāri satasahassāni, aṭṭheva nahutāni ca;

Ettakaṃ bahalattena, jalaṃ vāte patiṭṭhitaṃ.

Tassāpi sandhārako –

Navasatasahassāni, māluto nabhamuggato;

Saṭṭhi ceva sahassāni, esā lokassa saṇṭhiti.

Evaṃ saṇṭhite cettha yojanānaṃ –

Caturāsīti sahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, sinerupabbatuttamo.

Tato upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ;

Ajjhogāḷhuggatā dibbā, nānāratanacittitā.

Yugandharo īsadharo, karavīko sudassano;

Nemindharo vinatako, assakaṇṇo girī brahā.

Ete satta mahāselā, sinerussa samantato;

Mahārājānamāvāsā, devayakkhanisevitā.

Yojanānaṃ satānucco, himavā pañca pabbato;

Yojanānaṃ sahassāni, tīṇi āyatavitthato;

Caturāsītisahassehi, kūṭehi paṭimaṇḍito.

Tipañcayojanakkhandha, parikkhepā nagavhayā;

Paññāsa yojanakkhandha, sākhāyāmā samantato.

Satayojanavitthiṇṇā, tāvadeva ca uggatā;

Jambū yassānubhāvena, jambudīpo pakāsito.

Dve asīti sahassāni, ajjhogāḷho mahaṇṇave;

Accuggato tāvadeva, cakkavāḷasiluccayo;

Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhito.

Tattha candamaṇḍalaṃ ekūnapaññāsayojanaṃ, sūriyamaṇḍalaṃ paññāsayojanaṃ, tāvatiṃsabhavanaṃ dasasahassayojanaṃ; tathā asurabhavanaṃ, avīcimahānirayo, jambudīpo ca. Aparagoyānaṃ sattasahassayojanaṃ; tathā pubbavideho. Uttarakuru aṭṭhasahassayojano, ekameko cettha mahādīpo pañcasatapañcasataparittadīpaparivāro; taṃ sabbampi ekaṃ cakkavāḷaṃ , ekā lokadhātu, tadantaresu lokantarikanirayā. Evaṃ anantāni cakkavāḷāni anantā lokadhātuyo bhagavā anantena buddhañāṇena avedi, aññāsi, paṭivijjhi. Evamassa okāsalokopi sabbathā vidito. Evampi sabbathā viditalokattā lokavidū.

Attano pana guṇehi visiṭṭhatarassa kassaci abhāvā natthi etassa uttaroti anuttaro. Tathā hesa sīlaguṇenāpi sabbaṃ lokamabhibhavati, samādhi…pe… paññā… vimutti… vimuttiñāṇadassanaguṇenāpi, sīlaguṇenāpi asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggalo…pe… vimuttiñāṇadassanaguṇenāpi. Yathāha – ‘‘na kho panāhaṃ, bhikkhave, samanupassāmi sadevake loke samārake…pe… sadevamanussāya attanā sīlasampannatara’’nti vitthāro.

Evaṃ aggappasādasuttādīni (a. ni. 4.34; itivu. 90) ‘‘na me ācariyo atthī’’tiādikā gāthāyo (ma. ni. 

以下是完整的简体中文直译：
这个行世间也以各种方式被了知。
因为他知道一切众生的倾向,知道潜在倾向,知道习性,知道志向,知道少尘垢者、多尘垢者、利根者、钝根者、善相者、恶相者、易教化者、难教化者、能者、不能者,所以他的有情世间也以各种方式被了知。正如有情世间,器世间也是如此。因此,一个轮围在长度和宽度上有一百二十三万四千四百五十由旬。周长:
"全部三百六十万,
另加一万五百由旬。"
其中:
"二十万零四万,
如是厚度大地被计算。"
支撑它的:
"四十万零八万,
如是厚度水依风而住。"
支撑它的:
"九十万零六万,
风升至空中,这是世间的安立。"
在如此安立中,由旬数:
"八万四千沉入大海,
同样高耸须弥山最高。"
"然后依次减半,
沉入和高耸的天山,以各种宝石装饰。"
"持双山、持轴山、耳山、善见山、
持边山、毗那多迦山、马耳大山。"
"这七座大山环绕须弥山,
是四大天王的住处,天神夜叉所居。"
"雪山高五百由旬,
长宽三千由旬,
以八万四千峰装饰。"
"树身周长三五由旬,
枝展五十由旬。"
"阔一百由旬,高亦如是,
阎浮树,因其威力阎浮提得名。"
"八万二千沉入大海,
同样高耸轮围山,
环绕所有这些,安立在世界之中。"
其中,月轮四十九由旬,日轮五十由旬,忉利天界一万由旬;阿修罗界、阿鼻大地狱、阎浮提亦然。西牛贺洲七千由旬;东毗提诃亦然。北俱卢洲八千由旬,这里每个大洲都有五百个小洲环绕;所有这些是一个轮围,一个世界,其间是间隔地狱。如是无量轮围,无量世界,世尊以无量佛智了知、认识、通达。如是他的器世间也以各种方式被了知。如是因为以各种方式了知世间而是世间解。
因为没有任何人在自身功德上比他更殊胜,所以他没有更上者,因此是无上者。因此,他以戒德胜过一切世间,以定...慧...解脱...解脱知见德也胜过一切世间,以戒德是无等等、无比、无喻、无匹敌者...以解脱知见德也是如此。如所说:"诸比丘,我不见在天、魔、梵...天、人世间中有比我更具足戒者"等详细经文。
如是《最上净信经》等,"我没有老师"等偈颂

1.285; mahāva. 11) ca vitthāretabbā.

Purisadamme sāretīti purisadammasārathi, dameti vinetīti vuttaṃ hoti. Tattha purisadammāti adantā dametuṃ yuttā tiracchānapurisāpi manussapurisāpi amanussapurisāpi. Tathā hi bhagavatā tiracchānapurisāpi apalāḷo nāgarājā, cūḷodaro, mahodaro, aggisikho, dhūmasikho, dhanapālako hatthīti evamādayo damitā, nibbisā katā, saraṇesu ca sīlesu ca patiṭṭhāpitā. Manussapurisāpi saccakanigaṇṭhaputta-ambaṭṭhamāṇava-pokkharasāti-soṇadaṇḍakūṭadantādayo. Amanussapurisāpi āḷavaka-sūciloma-kharaloma-yakkha-sakkadevarājādayo damitā vinītā vicitrehi vinayanūpāyehi. ‘‘Ahaṃ kho, kesi, purisadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī’’ti (a. ni. 4.111) idañcettha suttaṃ vitthāretabbaṃ. Atha vā visuddhasīlādīnaṃ paṭhamajjhānādīni sotāpannādīnañca uttarimaggapaṭipadaṃ ācikkhanto dantepi dametiyeva.

Atha vā anuttaro purisadammasārathīti ekamevidaṃ atthapadaṃ . Bhagavā hi tathā purisadamme sāreti, yathā ekapallaṅkeneva nisinnā aṭṭha disā asajjamānā dhāvanti. Tasmā ‘‘anuttaro purisadammasārathī’’ti vuccati. ‘‘Hatthidamakena, bhikkhave, hatthidammo sārito ekaṃyeva disaṃ dhāvatī’’ti idañcettha suttaṃ (ma. ni. 

以下是完整的简体中文直译：
应当详细解释。
因为调御应调御的人,所以是调御丈夫,意思是说调伏、教导。其中,应调御的人是指未调伏、应当调伏的畜生人、人类人、非人类人。因此,世尊调伏了畜生人如阿波罗龙王、小腹龙、大腹龙、火顶龙、烟顶龙、财护象等,使他们无毒,安立于皈依和戒中。人类人如萨遮迦尼干子、阿摩昼青年、浮迦罗娑提、苏那单陀、古塔丹陀等。非人类人如阿罗婆迦夜叉、针毛夜叉、硬毛夜叉、帝释天王等,以各种教导方法调伏教导。"迦叶,我以柔和方法调御应调御的人,也以粗暴方法调御,也以柔和粗暴方法调御",这里应当详细解释这段经文。或者,对已清净戒等者宣说初禅等,对须陀洹等宣说更上的道行,也是在调御已调御者。
或者,"无上调御丈夫"是一个意思。因为世尊如此调御应调御的人,使他们坐在一个座位上就能无碍地奔向八方。因此被称为"无上调御丈夫"。"诸比丘,被调象师调御的象只能奔向一个方向"等,这里应当详细解释这段经文

3.312) vitthāretabbaṃ.

Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsatīti satthā. Apica satthā viyāti satthā, bhagavā satthavāho. ‘‘Yathā satthavāho satthe kantāraṃ tāreti, corakantāraṃ tāreti, vāḷakantāraṃ tāreti, dubbhikkhakantāraṃ tāreti, nirudakakantāraṃ tāreti, uttāreti nittāreti patāreti khemantabhūmiṃ sampāpeti; evameva bhagavā satthā satthavāho satte kantāraṃ tāreti jātikantāraṃ tāretī’’tiādinā (mahāni. 190) niddesanayenapettha attho veditabbo.

Devamanussānanti daevānañca manussānañca ukkaṭṭhaparicchedavasenetaṃ vuttaṃ, bhabbapuggalaparicchedavasena ca. Bhagavā pana tiracchānagatānampi anusāsanippadānena satthāyeva. Tepi hi bhagavato dhammasavanena upanissayasampattiṃ patvā tāya eva upanissayasampattiyā dutiye tatiye vā attabhāve maggaphalabhāgino honti. Maṇḍūkadevaputtādayo cettha nidassanaṃ. Bhagavati kira gaggarāya pokkharaṇiyā tīre campānagaravāsīnaṃ dhammaṃ desayamāne eko maṇḍūko bhagavato sare nimittaṃ aggahesi. Taṃ eko vacchapālako daṇḍamolubbha tiṭṭhanto tassa sīse sannirumbhitvā aṭṭhāsi. So tāvadeva kālaṃ katvā tāvatiṃsabhavane dvādasayojanike kanakavimāne nibbatti. Suttappabuddho viya ca tattha accharāsaṅghaparivutaṃ attānaṃ disvā ‘‘are, ahampi nāma idha nibbattosmi! Kiṃ nu kho kammaṃ akāsi’’nti āvajjento nāññaṃ kiñci addasa, aññatra bhagavato sare nimittaggāhā. So taāvadeva saha vimānena āgantvā bhagavato pāde sirasā vandi. Bhagavā jānantova pucchi –

‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti.

‘‘Maṇḍūkohaṃ pure āsiṃ, udake vārigocaro;

Tava dhammaṃ suṇantassa, avadhi vacchapālako’’ti. (vi. va. 857-858);

Bhagavā tassa dhammaṃ desesi. Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Devaputtopi sotāpattiphale patiṭṭhāya sitaṃ katvā pakkāmīti.

Yaṃ pana kiñci atthi ñeyyaṃ nāma, tassa sabbassa buddhattā vimokkhantikañāṇavasena buddho. Yasmā vā cattāri saccāni attanāpi bujjhi, aññepi satte bodhesi; tasmā evamādīhipi kāraṇehi buddho. Imassa catthassa viññāpanatthaṃ ‘‘bujjhitā saccānīti buddho, bodhetā pajāyāti buddho’’ti evaṃ pavatto sabbopi niddesanayo (mahāni. 192) paṭisambhidānayo (paṭi. ma. 

以下是完整的简体中文直译：
应当详细解释。
如实地教导有见法、无见法的究竟法，正如应当的那样，导师。再者，导师是导师，世尊是导师的承载者。“如同导师承载者渡过众生的障碍，渡过盗贼的障碍，渡过野兽的障碍，渡过恶劣气候的障碍，渡过无水的障碍，提升、引导、安置于安全的土地；世尊也是如此，导师承载者渡过众生的种姓障碍”，这里的意思应当通过解释来理解。
“天人和人类”，这是指天人和人类的界限，也指可教化者的界限。然而，世尊也以教导的方式教导畜生。因为他们通过听闻世尊的法，获得了依止的财富，因此凭借这样的依止财富，他们在第二、第三的生命中成为道果的获得者。比如说，青蛙王子等在这里是个例证。世尊在加伽拉河的池塘边为坎帕城的居民讲法时，有一只青蛙注意到了世尊的声音。此时，一只名为达那摩尔的狗站在那里，正好把它的头压在那只青蛙的头上。它当时就死去了，转生到了天界的金色天宫，距离十二由旬。像是被觉悟的花神围绕着，看到自己说：“哎，我也生在这里！我究竟做了什么善行呢？”它没有看到其他任何东西，除了世尊的声音的迹象。于是，它与那座天宫一起回到世尊的脚下，顶礼于世尊的足下。世尊似乎知道，便问道：
“谁在我脚下顶礼，因神通和名声而流光四射的水面；
因美丽的色彩，照亮了所有的方向？”
“我以前是青蛙，生活在水中；
听闻你的法时，我的头被达那摩尔压着。”
世尊为它讲法。在讲法结束时，四万八千个生灵获得了法的领悟。那位天子也在须陀洹果中获得了成就，随后离去。
无论有什么可知之法，所有的法都因佛的觉悟而解脱，因佛的智慧而知晓。因为四个真理他自己也觉悟了，亦教化其他众生；因此，因如此等原因，佛是如此。这为了阐明这个目的，“觉悟了真理的佛，教化众生的佛”，这样的话语流传着，所有的解释都在这里。

1.162) vā vitthāretabbo.

Bhagavāti idaṃ panassa guṇavisiṭṭhasattuttamagarugāravādhivacanaṃ. Tenāhu porāṇā –

‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

Garu gāravayutto so, bhagavā tena vuccatī’’ti.

Catubbidhañhi nāmaṃ – āvatthikaṃ, liṅgikaṃ, nemittikaṃ, adhiccasamuppannanti. Adhiccasamuppannaṃ nāma lokiyavohārena ‘‘yadicchaka’’nti vuttaṃ hoti. Tattha ‘‘vaccho dammo balibaddo’’ti evamādi āvatthikaṃ. ‘‘Daṇḍī chattī sikhī karī’’ti evamādi liṅgikaṃ. ‘‘Tevijjo chaḷabhiñño’’ti evamādi nemittikaṃ. ‘‘Sirivaḍḍhako dhanavaḍḍhako’’ti evamādi vacanatthamanapekkhitvā pavattaṃ adhiccasamuppannaṃ. Idaṃ pana bhagavāti nāmaṃ nemittikaṃ, na mahāmāyāya na suddhodanamahārājena na asītiyā ñātisahassehi kataṃ, na sakkasantusitādīhi devatāvisesehi. Vuttañhetaṃ dhammasenāpatinā – ‘‘bhagavāti netaṃ nāmaṃ mātarā kataṃ…pe… vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikāpaññatti, yadidaṃ bhagavā’’ti (mahāni. 84).

Yaṃguṇanemittikañcetaṃ nāmaṃ, tesaṃ guṇānaṃ pakāsanatthaṃ imaṃ gāthaṃ vadanti –

‘‘Bhagī bhajī bhāgī vibhattavā iti;

Akāsi bhagganti garūti bhāgyavā;

Bahūhi ñāyehi subhāvitattano;

Bhavantago so bhagavāti vuccatī’’ti.

Niddese vuttanayeneva cettha tesaṃ tesaṃ padānamattho daṭṭhabbo.

Ayaṃ pana aparo nayo –

‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

Bhattavā vantagamano, bhavesu bhagavā tato’’ti.

Tattha vaṇṇāgamo vaṇṇavipariyayoti etaṃ niruttilakkhaṇaṃ gahetvā saddanayena vā pisodarādipakkhepalakkhaṇaṃ gahetvā yasmā lokiyalokuttarasukhābhinibbattakaṃ dānasīlādipārappattaṃ bhāgyamassa atthi, tasmā ‘‘bhāgyavā’’ti vattabbe ‘‘bhagavā’’ti vuccatīti ñātabbaṃ. Yasmā pana lobha-dosa-moha-viparītamanasikāra-ahirikānottappa-kodhūpanāha-makkha-paḷāsaissā-macchariya-māyāsāṭheyya-thambha-sārambha-mānātimāna-mada-pamāda-taṇhāvijjā tividhākusalamūla-duccarita-saṃkilesa-mala-visamasaññā-vitakka-papañca-catubbidhavipariyesaāsava-gantha-ogha-yogāgati-taṇhuppādupādāna-pañcacetokhīla-vinibandha-nīvaraṇābhinandanachavivādamūla-taṇhākāya-sattānusaya-aṭṭhamicchatta-navataṇhāmūlaka-dasākusalakama diṭṭhigata-aṭṭhasatataṇhāvicaritappabheda-sabbadaratha-pariḷāha-kilesasatasahassāni, saṅkhepato vā pañca kilesa-abhisaṅkhārakhandhamaccu-devaputta-māre abhañji, tasmā bhaggattā etesaṃ parissayānaṃ bhaggavāti vattabbe bhagavāti vuccati. Āha cettha –

‘‘Bhaggarāgo bhaggadoso, bhaggamoho anāsavo;

Bhaggāssa pāpakā dhammā, bhagavā tena vuccatī’’ti.

Bhāgyavantatāya cassa satapuññajalakkhaṇadharassa rūpakāyasampattidīpitā hoti, bhaggadosatāya dhammakāyasampatti. Tathā lokiyaparikkhakānaṃ bahumatabhāvo, gahaṭṭhapabbajitehi abhigamanīyatā, abhigatānañca nesaṃ kāyacittadukkhāpanayane paṭibalabhāvo, āmisadānadhammadānehi upakāritā, lokiyalokuttarasukhehi ca sampayojanasamatthatā dīpitā hoti.


以下是完整的简体中文直译：
世尊，这确实是他的德行卓越的众生中最优秀的重担的称谓。因此古人说：
“世尊的话是最好的，世尊的话是最上等的；
他是重担者，世尊因此被称为。”
这里有四种名称——依附的、性别的、标志的、因缘生起的。因缘生起的名称是以世俗的称谓说“如愿以偿”。其中“牛是调伏的、被束缚的”是依附的；“持杖的、带伞的、顶着的”是性别的；“三明六通的”是标志的；“富贵、增财的”是以言辞的意义所产生的因缘生起的。至于“世尊”这个名称，是标志性的，不是由大摩耶或净土王所造，也不是由八十个亲属所造，也不是由诸天神等特殊存在所造。此乃法将军所说：“世尊的名称不是由母亲所造……这是佛陀们所获得的觉悟的根基，伴随着全知的智慧的获得，所谓的世尊。”
关于这些德行的标志，这首诗这样说：
“有福者、有分者、有份者、被划分者；
他做到了分割，因而被称为有福者；
因多种智慧而被称为善巧者；
因此，他被称为世尊。”
在解释中，依照所述的意思来看，这里应当理解各个词的意义。
这是另一种说法：
“有福者、分割者、适合者，因而被划分；
有食者、能去者，世尊因而被称为。”
在这里，色相的变化是指这一解释的特征，抓住它，或者通过声音的特征来理解，因为世俗的、超世俗的快乐所产生的，因施舍、持戒等而获得的幸福，因此可以说“有福者”，也可以称为“世尊”。因为贪、嗔、痴、颠倒的心念、无羞耻和无愧疚、愤怒、嫉妒、傲慢、懈怠、贪欲、无明、三种恶行的根源、恶劣的行为、污垢、偏见、思维的纷乱、四种颠倒的流转、束缚、烦恼的沉重、贪欲的增生、五种障碍、束缚、障碍的根源、贪欲的身体、众生的潜在倾向、八种贪欲、九种贪欲的根源、十种善行的行为、见解的偏差、八十种贪欲的行为、所有的苦恼、数以千计的污垢，简而言之，五种烦恼的造作，死亡、天子、魔王等都被破坏，因此因解脱而被称为有福者，因此也被称为世尊。这里说：
“解脱的贪欲、解脱的嗔恨、解脱的愚痴是无漏的；
因解脱而破坏的恶法，世尊因此被称为。”
因其有福的特质，具备十善业的特征，显现出色身的财富；因其解脱的恶法，显现出法身的财富。同时，世俗的修行者的普遍性，被家庭和出家者所接纳，能够达到，因而对已达者的身体和心的苦恼的消除，因施舍的法、持戒的法而获得帮助，因世俗和超世俗的快乐而具备相应的能力。


Yasmā ca loke issariya-dhamma-yasa-sirī-kāma-payattesu chasu dhammesu bhagasaddo vattati, paramañcassa sakacitte issariyaṃ, aṇimā laghimādikaṃ vā lokiyasammataṃ sabbākāraparipūraṃ atthi tathā lokuttaro dhammo lokattayabyāpako yathābhuccaguṇādhigato ativiya parisuddho yaso, rūpakāyadassanabyāvaṭajananayanappasādajananasamatthā sabbākāraparipūrā sabbaṅgapaccaṅgasirī, yaṃ yaṃ etena icchitaṃ patthitaṃ attahitaṃ parahitaṃ vā, tassa tassa tatheva abhinipphannattā icchiticchi, tattha nipphattisaññito kāmo, sabbalokagarubhāvappattihetubhūto sammāvāyāmasaṅkhāto payatto ca atthi; tasmā imehi bhagehi yuttattāpi bhagā assa santīti iminā atthena bhagavāti vuccati.

Yasmā pana kusalādīhi bhedehi sabbadhamme, khandhāyatana-dhātusacca-indriyapaṭiccasamuppādādīhi vā kusalādidhamme, pīḷana-saṅkhata-santāpavipariṇāmaṭṭhena vā dukkhamariyasaccaṃ, āyūhana-nidāna-saṃyoga-palibodhaṭṭhena samudayaṃ, nissaraṇavivekāsaṅkhata-amataṭṭhena nirodhaṃ, niyyāna-hetu-dassanādhipateyyaṭṭhena maggaṃ vibhattavā, vibhajitvā vivaritvā desitavāti vuttaṃ hoti. Tasmā vibhattavāti vattabbe bhagavāti vuccati .

Yasmā ca esa dibbabrahmaariyavihāre kāyacittaupadhiviveke suññatappaṇihitānimittavimokkhe aññe ca lokiyalokuttare uttarimanussadhamme bhaji sevi bahulamakāsi, tasmā bhattavāti vattabbe bhagavāti vuccati.

Yasmā pana tīsu bhavesu taṇhāsaṅkhātaṃ gamanamanena vantaṃ, tasmā bhavesu vantagamanoti vattabbe bhavasaddato bhakāraṃ, gamanasaddato gakāraṃ, vantasaddato vakārañca dīghaṃ katvā ādāya bhagavāti vuccati. Yathā loke ‘‘mehanassa khassa mālā’’ti vattabbe ‘‘mekhalā’’ti vuccati.

So imaṃ lokanti so bhagavā imaṃ lokaṃ. Idāni vattabbaṃ nidasseti. Sadevakanti saha devehi sadevakaṃ; evaṃ saha mārena samārakaṃ; saha brahmunā sabrahmakaṃ; saha samaṇabrāhmaṇehi sassamaṇabrāhmaṇiṃ; pajātattā pajā, taṃ pajaṃ; saha devamanussehi sadevamanussaṃ. Tattha sadevakavacanena pañcakāmāvacaradevaggahaṇaṃ veditabbaṃ, samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ, sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ, sassamaṇabrāhmaṇīvacanena sāsanassa paccatthikapaccāmittasamaṇabrāhmaṇaggahaṇaṃ, samitapāpa-bāhitapāpa-samaṇabrāhmaṇaggahaṇañca, pajāvacanena sattalokaggahaṇaṃ, sadevamanussavacanena sammutidevaavasesamanussaggahaṇaṃ. Evamettha tīhi padehi okāsaloko, dvīhi pajāvasena sattaloko gahitoti veditabbo.

Aparo nayo – sadevakaggahaṇena arūpāvacaradevaloko gahito, samārakaggahaṇena chakāmāvacaradevalokā, sabrahmakaggahaṇena rūpībrahmaloko, sassamaṇabrāhmaṇādiggahaṇena catuparisavasena sammutidevehi vā saha manussaloko, avasesasabbasattaloko vā.


以下是完整的简体中文直译：
因为在世间,bhaga这个词用于六种法,即自在、法、名声、庄严、欲望和精进,而他在自心中有最高的自在,或者是世人所认为的微细、轻盈等一切圆满的特质,同样地,他有遍及三界、如实获得、极其清净的出世间法和名声,他有能使见到色身的人眼目愉悦的一切圆满的所有肢体和附属肢体的庄严,他所希望和期望的自利和利他,都如实成就,因此是如愿以偿,在那里被称为欲望的成就,以及成为一切世间尊重的因的正精进;因此,因为具足这些bhaga,所以以这个意思被称为bhagavā。
又因为他以善等的区分来分别一切法,或者以蕴处界谛根缘起等来分别善等法,或者以压迫、有为、热恼、变异的意义来分别苦圣谛,以积聚、因缘、结合、障碍的意义来分别集,以出离、远离、无为、不死的意义来分别灭,以引导、因、见、增上的意义来分别道,这意味着他已经分别、解析、开显、宣说了。因此,应当说是vibhattavā,而被称为bhagavā。
又因为他修习、服务、多作天、梵、圣住,身心依止的远离,空、无相、无愿解脱,以及其他世间和出世间的上人法,因此应当说是bhattavā,而被称为bhagavā。
又因为他在三有中已经舍弃了称为渴爱的行走,因此应当说是bhavesu vantagamano,而从bhava取bha音,从gamana取ga音,从vanta取va音并延长,而被称为bhagavā。就像在世间应当说"mehanassa khassa mālā",而被称为"mekhalā"。
"他这个世间",意思是那位世尊这个世间。现在指出将要说的。"有天的"意思是连同天神的有天的;同样地,连同魔的有魔的;连同梵天的有梵天的;连同沙门婆罗门的有沙门婆罗门的;因为是生者所以是众生,那个众生;连同天人的有天人的。其中,以"有天的"一词应当理解为包括五欲界天,"有魔的"一词包括第六欲界天,"有梵天的"一词包括梵众天等梵天,"有沙门婆罗门的"一词包括教法的敌对者沙门婆罗门,以及寂静恶、除恶的沙门婆罗门,"众生"一词包括有情世间,"有天人的"一词包括世俗天神和其余人类。如此,这里应当理解以三个词包括器世间,以两个词依众生包括有情世间。
另一种解释方法——以"有天的"一词包括无色界天世间,以"有魔的"一词包括六欲界天世间,以"有梵天的"一词包括色界梵天世间,以"有沙门婆罗门的"等词依四众包括连同世俗天神的人世间,或者其余一切有情世间。


Apicettha sadevakavacanena ukkaṭṭhaparicchedato sabbassāpi lokassa sacchikatabhāvaṃ sādhento tassa bhagavato kittisaddo abbhuggato. Tato yesaṃ siyā – ‘‘māro mahānubhāvo chakāmāvacarissaro vasavattī; kiṃ sopi etena sacchikato’’ti? Tesaṃ vimatiṃ vidhamanto samārakanti abbhuggato. Yesaṃ pana siyā – ‘‘brahmā mahānubhāvo ekaṅguliyā ekasmiṃ cakkavāḷasahasse ālokaṃ pharati, dvīhi…pe… dasahi aṅgulīhi dasasu cakkavāḷasahassesu ālokaṃ pharati, anuttarañca jhānasamāpattisukhaṃ paṭisaṃvedeti, kiṃ sopi sacchikato’’ti? Tesaṃ vimatiṃ vidhamanto sabrahmakanti abbhuggato. Tato yesaṃ siyā – ‘‘puthūsamaṇabrāhmaṇā sāsanapaccatthikā, kiṃ tepi sacchikatā’’ti? Tesaṃ vimatiṃ vidhamanto sassamaṇabrāhmaṇiṃ pajanti abbhuggato. Evaṃ ukkaṭṭhukkaṭṭhānaṃ sacchikatabhāvaṃ pakāsetvā atha sammutideve avasesamanusse ca upādāya ukkaṭṭhaparicchedavasena sesasattalokassa sacchikatabhāvaṃ pakāsento sadevamanussanti abbhuggato. Ayametthānusandhikkamo.

Sayaṃ abhiññā sacchikatvā pavedetīti ettha pana sayanti sāmaṃ, aparaneyyo hutvā; abhiññāti abhiññāya, adhikena ñāṇena ñatvāti attho. Sacchikatvāti paccakkhaṃ katvā, etena anumānādipaṭikkhepo kato hoti. Pavedetīti bodheti ñāpeti pakāseti. So dhammaṃ deseti ādikalyāṇaṃ…pe… pariyosānakalyāṇanti so bhagavā sattesu kāruññataṃ paṭicca hitvāpi anuttaraṃ vivekasukhaṃ dhammaṃ deseti. Tañca kho appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva deseti.

Kathaṃ? Ekagāthāpi hi samantabhadrakattā dhammassa paṭhamapādena ādikalyāṇā, dutiyatatiyapādehi majjhekalyāṇā, pacchimapādena pariyosānakalyāṇā. Ekānusandhikaṃ suttaṃ nidānena ādikalyāṇaṃ, nigamanena pariyosānakalyāṇaṃ, sesena majjhekalyāṇaṃ. Nānānusandhikaṃ suttaṃ paṭhamānusandhinā ādikalyāṇaṃ, pacchimena pariyosānakalyāṇaṃ, sesehi majjhekalyāṇaṃ. Sakalopi sāsanadhammo attano atthabhūtena sīlena ādikalyāṇo, samathavipassanāmaggaphalehi majjhekalyāṇo, nibbānena pariyosānakalyāṇo. Sīlasamādhīhi vā ādikalyāṇo, vipassanāmaggehi majjhekalyāṇo, phalanibbānehi pariyosānakalyāṇo . Buddhasubodhitāya vā ādikalyāṇo, dhammasudhammatāya majjhekalyāṇo, saṅghasuppaṭipattiyā pariyosānakalyāṇo. Taṃ sutvā tathattāya paṭipannena adhigantabbāya abhisambodhiyā vā ādikalyāṇo, paccekabodhiyā majjhekalyāṇo, sāvakabodhiyā pariyosānakalyāṇo. Suyyamāno cesa nīvaraṇavikkhambhanato savanenapi kalyāṇameva āvahatīti ādikalyāṇo, paṭipajjiyamāno samathavipassanāsukhāvahanato paṭipattiyāpi kalyāṇameva āvahatīti majjhekalyāṇo, tathā paṭipanno ca paṭipattiphale niṭṭhite tādibhāvāvahanato paṭipattiphalenapi kalyāṇameva āvahatīti pariyosānakalyāṇo. Nāthappabhavattā ca pabhavasuddhiyā ādikalyāṇo, atthasuddhiyā majjhekalyāṇo , kiccasuddhiyā pariyosānakalyāṇo. Tasmā eso bhagavā appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva desetīti veditabbo.


以下是完整的简体中文直译：
此外，在这里，借助“有天的”这个词，旨在说明所有众生的真实状态而升起了那位世尊的名声。因此，有人可能会说：“魔王是大能者，掌管六欲界的，难道他也能真实地获得吗？”对此，他们的疑虑被“有魔的”所破除。又有人可能会说：“天人是大能者，能够用一根手指照亮一个世界，或者用两根、十根手指照亮十个世界，体验无上的禅定之乐，难道他也能真实地获得吗？”对此，他们的疑虑被“有梵天的”所破除。又有人可能会说：“普通的沙门和婆罗门是教法的敌对者，他们能真实地获得吗？”对此，他们的疑虑被“有沙门婆罗门的”所破除。就这样，通过说明真实状态的升起，接着以世俗天人和其余人类为基础，说明其他众生的真实状态而升起了“有天人的”这一称谓。这是此处的连贯性。
“自己亲自证得真实而宣说”，这里的“自己”是指同类，成为无可指责；“亲自证得”是指以更高的智慧而知晓的意思。“证得”是指以直接的方式呈现，因此排除了推测等。“宣说”是指教导、告知、展示。因此，他教导法的初善……最终的善。那位世尊因众生的慈悲而教导，即使是为了他人的利益，也教导无上的出离之乐。无论是少量还是大量，他都以初善等的方式进行教导。
如何呢？因为一首歌谣能够从各个方面展现法，第一部分是初善，第二、第三部分是中善，最后一部分是最终的善。一部贯穿的经典以因缘为起点是初善，以结尾为最终的善，其他部分是中善。多部经典以第一部分为初善，以最后一部分为最终的善，其他部分为中善。整个教法因其本质的善而是初善，因止观和慧观的道果而是中善，因涅槃而是最终的善。因戒定而是初善，因慧观的道而是中善，因果和涅槃而是最终的善。因佛的觉悟而是初善，因法的圆满而是中善，因僧的良好修行而是最终的善。听闻后，依照真实的修行来获得的觉悟是初善，独觉的觉悟是中善，声闻的觉悟是最终的善。即使在被阻碍时，也因排除阻碍而获得的都是初善，因修行而获得的安乐也是中善，经过修行的果实完成后，所获得的也是最终的善。因有主的缘故，因主的清净而是初善，因目的的清净而是中善，因任务的清净而是最终的善。因此，这位世尊无论是少量还是大量，都是以初善等的方式进行教导。


Sātthaṃ sabyañjananti evamādīsu pana yasmā imaṃ dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti, nānānayehi dīpeti; tañca yathānurūpaṃ atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjanaṃ. Saṅkāsanapakāsana-vivaraṇa-vibhajana-uttānīkaraṇa-paññatti-atthapadasamāyogato sātthaṃ, akkharapada-byañjanākāraniruttiniddesasampattiyā sabyañjanaṃ. Atthagambhīratā-paṭivedhagambhīratāhi sātthaṃ, dhammagambhīratādesanāgambhīratāhi sabyañjanaṃ. Atthapaṭibhānapaṭisambhidāvisayato sātthaṃ, dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ. Paṇḍitavedanīyato parikkhakajanappasādakanti sātthaṃ, saddheyyato lokiyajanappasādakanti sabyañjanaṃ. Gambhīrādhippāyato sātthaṃ, uttānapadato sabyañjanaṃ. Upanetabbassa abhāvato sakalaparipuṇṇabhāvena kevalaparipuṇṇaṃ; apanetabbassa abhāvato niddosabhāvena parisuddhaṃ; sikkhattayapariggahitattā brahmabhūtehi seṭṭhehi caritabbato tesañca cariyabhāvato brahmacariyaṃ. Tasmā ‘‘sātthaṃ sabyañjanaṃ…pe… brahmacariyaṃ pakāsetī’’ti vuccati.

Apica yasmā sanidānaṃ sauppattikañca desento ādikalyāṇaṃ deseti, veneyyānaṃ anurūpato atthassa aviparītatāya ca hetudāharaṇayuttato ca majjhekalyāṇaṃ, sotūnaṃ saddhāpaṭilābhena nigamanena ca pariyosānakalyāṇaṃ deseti. Evaṃ desento ca brahmacariyaṃ pakāseti. Tañca paṭipattiyā adhigamabyattito sātthaṃ, pariyattiyā āgamabyattito sabyañjanaṃ, sīlādipañcadhammakkhandhayuttato kevalaparipuṇṇaṃ, nirupakkilesato nittharaṇatthāya pavattito lokāmisanirapekkhato ca parisuddhaṃ, seṭṭhaṭṭhena brahmabhūtānaṃ buddha-paccekabuddha-buddhasāvakānaṃ cariyato ‘‘brahmacariya’’nti vuccati. Tasmāpi ‘‘so dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāsetī’’ti vuccati.

Sādhu kho panāti sundaraṃ kho pana atthāvahaṃ sukhāvahanti vuttaṃ hoti. Tathārūpānaṃ arahatanti yathārūpo so bhava gotamo, evarūpānaṃ yathābhuccaguṇādhigamena loke arahantoti laddhasaddānaṃ arahataṃ. Dassanaṃ hotīti pasādasommāni akkhīni ummīlitvā ‘‘dassanamattampi sādhu hotī’’ti evaṃ ajjhāsayaṃ katvā atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkamīti.



以下是完整的简体中文直译：
在这样的情况下，因为他讲述这个法，阐明了教法的梵行和道的梵行，以不同的方式进行说明；因此，符合其相应的意义的内容是“善”，符合其相应的表现的内容是“善的表现”。通过阐述、揭示、分开、提升、定义、与意义的结合，所指的内容是“善”，通过字母、词、表现的解释和定义，所指的表现是“善的表现”。通过意义的深邃和法的深邃，所指的内容是“善”，通过法的深邃的教导，所指的表现是“善的表现”。通过意义的理解和法的理解，所指的内容是“善”，通过法的解释和理解，所指的表现是“善的表现”。通过智者的感受，所指的内容是“善”，通过信仰，所指的表现是“善的表现”。通过深邃的意图，所指的内容是“善”，通过高尚的言辞，所指的表现是“善的表现”。由于所指的内容是完整的，因而是完全的；由于所指的表现是无瑕的，因此是清净的；由于具备三学的特征，因而是由最优秀者所修行的，因此也称为“梵行”。因此，“所指的内容是善的表现……梵行被阐明”。
此外，因为他讲述有因缘的和有善的内容，讲述初善，因而对可教化者的相应意义和不变的特性，以及因果的引证，讲述中善，因而对听众的信心的建立和总结，讲述最终的善。因此，他在讲述时也阐明了梵行。通过修行的达到，所指的内容是“善”，通过教义的达到，所指的表现是“善的表现”，通过持戒等五种法的结合，因而是完全的，通过无障碍的达到，因此是清净的，作为最优秀者的佛、独觉、声闻的修行，称之为“梵行”。因此，也应说“他讲述初善……梵行被阐明”。
“确实是美好的”，意味着美好而有益的幸福。如此的阿罗汉，正如所说的那样，世尊是这样的人，因而被称为阿罗汉，因其在世间获得的如实品质。因看到的缘故，眼睛睁开，满怀信心地说：“仅仅看到就很好。”于是，那个名叫维拉乔的婆罗门走向世尊。

2.Yenāti bhummatthe karaṇavacanaṃ. Tasmā yattha bhagavā tattha upasaṅkamīti evamettha attho daṭṭhabbo . Yena vā kāraṇena bhagavā devamanussehi upasaṅkamitabbo, tena kāraṇena upasaṅkamīti evamettha attho daṭṭhabbo. Kena ca kāraṇena bhagavā upasaṅkamitabbo? Nānappakāraguṇavisesādhigamādhippāyena, sāduphalūpabhogādhippāyena dijagaṇehi niccaphalitamahārukkho viya. Upasaṅkamīti ca gatoti vuttaṃ hoti. Upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. Atha vā evaṃ gato tato āsannataraṃ ṭhānaṃ bhagavato samīpasaṅkhātaṃ gantvātipi vuttaṃ hoti.

Bhagavatā saddhiṃ sammodīti yathā khamanīyādīni pucchanto bhagavā tena, evaṃ sopi bhagavatā saddhiṃ samappavattamodo ahosi, sītodakaṃ viya uṇhodakena sammoditaṃ ekībhāvaṃ agamāsi. Yāya ca ‘‘kacci, bho, gotama, khamanīyaṃ; kacci yāpanīyaṃ, kacci bhoto gotamassa, ca sāvakānañca appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāro’’tiādikāya kathāya sammodi, taṃ pītipāmojjasaṅkhātaṃ sammodaṃ jananato sammodituṃ yuttabhāvato ca sammodanīyaṃ. Atthabyañjanamadhuratāya sucirampi kālaṃ sāretuṃ nirantaraṃ pavattetuṃ araharūpato saritabbabhāvato ca sāraṇīyaṃ, suyyamānasukhato vā sammodanīyaṃ, anussariyamānasukhato sāraṇīyaṃ. Tathā byañjanaparisuddhatāya sammodanīyaṃ, atthaparisuddhatāya sāraṇīyanti. Evaṃ anekehi pariyāyehi sammodanīyaṃ sāraṇīyaṃ kathaṃ vītisāretvā pariyosāpetvā niṭṭhāpetvā yenatthena āgato taṃ pucchitukāmo ekamantaṃ nisīdi.

Ekamantanti bhāvanapuṃsakaniddeso ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 

以下是完整的简体中文直译：
2. "到"是表示处所的工具词。因此,这里的意思应该理解为:世尊在哪里,他就到那里。或者,这里的意思应该理解为:因为某种原因天人和人应该去见世尊,所以他因为那个原因去见。为什么要去见世尊呢?因为想要获得各种特殊的功德,想要享受美味的果实,就像鸟群经常去结满果实的大树一样。"到"的意思就是"去"。"到了"表示到达的完成。或者,也可以说是这样去了,然后到了更近的地方,也就是世尊附近。
"与世尊相互问候"意味着,正如世尊问候他的健康状况等,他也与世尊相互问候,就像冷水与热水混合成一体一样。他以"尊敬的乔达摩啊,您健康吗?生活如意吗?尊敬的乔达摩和弟子们少病少恼,轻快有力,安乐生活吗?"等话语进行问候,这种问候因为能产生喜悦和欢愉而被称为"相互问候",因为适合进行问候所以是"值得相互问候的"。因为意义和文句的甜美,即使长时间也值得记住,应该持续不断地进行,因为值得记住所以是"值得记住的",或者因为听起来愉快所以是"值得相互问候的",因为回忆起来愉快所以是"值得记住的"。同样,因为词句纯净所以是"值得相互问候的",因为意义纯净所以是"值得记住的"。这样,以多种方式完成了值得相互问候和值得记住的交谈后,想要询问他来此的目的,就坐在一旁。
"一旁"是中性词的用法,就像"月亮和太阳不平稳地运行"等句中那样。

4.70) viya. Tasmā yathā nisinno ekamantaṃ nisinno hoti tathā nisīdīti evamettha attho daṭṭhabbo. Bhummatthe vā etaṃ upayogavacanaṃ. Nisīdīti upāvisi. Paṇḍitā hi purisā garuṭṭhāniyaṃ upasaṅkamitvā āsanakusalatāya ekamantaṃ nisīdanti. Ayañca tesaṃ aññataro, tasmā ekamantaṃ nisīdi.

Kathaṃ nisinno pana ekamantaṃ nisinno hotīti? Cha nisajjadose vajjetvā. Seyyathidaṃ – atidūraṃ, accāsannaṃ, uparivātaṃ, unnatappadesaṃ, atisammukhaṃ, atipacchāti. Atidūre nisinno hi sace kathetukāmo hoti uccāsaddena kathetabbaṃ hoti. Accāsanne nisinno saṅghaṭṭanaṃ karoti. Uparivāte nisinno sarīragandhena bādhati. Unnatappadese nisinno agāravaṃ pakāseti. Atisammukhā nisinno sace daṭṭhukāmo hoti, cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti. Atipacchā nisinno sace daṭṭhukāmo hoti gīvaṃ pasāretvā daṭṭhabbaṃ hoti. Tasmā ayampi ete cha nisajjadose vajjetvā nisīdi. Tena vuttaṃ – ‘‘ekamantaṃ nisīdī’’ti.

Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavocāti etanti idāni vattabbamatthaṃ dasseti. Dakāro padasandhikaro. Avocāti abhāsi. Sutaṃ metanti sutaṃ me etaṃ, etaṃ mayā sutanti idāni vattabbamatthaṃ dasseti. Bho gotamāti bhagavantaṃ gottena ālapati.

Idāni yaṃ tena sutaṃ – taṃ dassento na samaṇo gotamoti evamādimāha. Tatrāyaṃ anuttānapadavaṇṇanā – brāhmaṇeti jātibrāhmaṇe. Jiṇṇeti jajjarībhūte jarāya khaṇḍiccādibhāvaṃ āpādite. Vuḍḍheti aṅgapaccaṅgānaṃ vuḍḍhimariyādappatte. Mahallaketi jātimahallakatāya samannāgate, cirakālappasuteti vuttaṃ hoti. Addhagateti addhānaṃ gate , dve tayo rājaparivaṭṭe atīteti adhippāyo. Vayo anuppatteti pacchimavayaṃ sampatte, pacchimavayo nāma vassasatassa pacchimo tatiyabhāgo.

Apica – jiṇṇeti porāṇe, cirakālappavattakulanvayeti vuttaṃ hoti. Vuḍḍheti sīlācārādiguṇavuḍḍhiyutte. Mahallaketi vibhavamahattatāya samannāgate mahaddhane mahābhoge. Addhagateti maggappaṭipanne, brāhmaṇānaṃ vatacariyādimariyādaṃ avītikkamma caramāne. Vayoanuppatteti jātivuḍḍhabhāvaṃ antimavayaṃ anuppatteti evamettha yojanā veditabbā.

Idāni abhivādetīti evamādīni ‘‘na samaṇo gotamo’’ti ettha vuttanakārena yojetvā evamatthato veditabbāni – ‘‘na vandati vā, nāsanā vuṭṭhahati vā, nāpi ‘idha bhonto nisīdantū’ti evaṃ āsanena vā upanimantetī’’ti. Ettha hi vā saddo vibhāvane nāma atthe, ‘‘rūpaṃ niccaṃ vā aniccaṃ vā’’tiādīsu viya. Evaṃ vatvā atha attano abhivādanādīni akarontaṃ bhagavantaṃ disvā āha – ‘‘tayidaṃ bho gotama tathevā’’ti. Yaṃ taṃ mayā sutaṃ – taṃ tatheva, taṃ savanañca me dassanañca saṃsandati sameti, atthato ekībhāvaṃ gacchati. ‘‘Na hi bhavaṃ gotamo…pe… āsanena vā nimantetī’’ti evaṃ attanā sutaṃ diṭṭhena nigametvā nindanto āha – ‘‘tayidaṃ bho gotama na sampannamevā’’ti taṃ abhivādanādīnaṃ akaraṇaṃ na yuttameva.


4.70) 因此，正如坐着的时候是坐在一旁的那样，这里应该理解为“坐”。在处所方面，这也是一个应用词。“坐”是指“入座”。智者们确实在高位上前去，因而以坐的技巧坐在一旁。这也是他们中的一个，因此他坐在一旁。
那么，坐着的时候是如何坐在一旁呢？要避免六种坐姿的错误。这六种坐姿的错误是：太远、太近、上面、倾斜、正面、背面。坐得太远的人，如果想要说话，应该用高声说。坐得太近的人会互相碰撞。坐在上面的人会因身体的气味而受到影响。坐在倾斜的位置的人会显得不庄重。坐在正面的人，如果想要看见，应该用眼睛靠近看见。坐在背面的人如果想要看见，应该伸长脖子去看。因此，这些人也应避免这六种坐姿的错误。所以说：“坐在一旁”。
坐在一旁的维拉乔婆罗门对世尊说：“这就是现在应该说的事情。”这里的“这”是指现在需要说的内容。这里的“达卡”是指词句的连接。“他说”是指他讲述。 “我听说过”是指“我听到这个”，这是现在需要说的内容。“尊敬的乔达摩”是指以“乔达摩”称呼世尊。
现在他所听到的内容是——他开始说：“不是沙门乔达摩。”这里有一个无上的词句的解释——婆罗门是指种姓的婆罗门。老是指年老，意味着衰老的状态。年长是指身体的各个部分都已衰老。年老是指种姓的年长，长时间的经历。到达是指到达某个地方，意指在王的周围的几次转世。年龄未到是指到达晚年，晚年是指一百年的最后三分之一。
此外——老是指古老，意味着长时间的传承。年长是指品德、行为等的增长。年老是指因财富和地位而显得富有。到达是指在道路上行走，婆罗门们遵循言教等的规范而不偏离地进行。年龄未到是指种姓的增长，最终年龄未到，应该理解为这里的意思。
现在“敬礼”是指通过这样的方式说“不是沙门乔达摩”，在这里的内容应理解为：“既不敬礼，也不从座位上站起，也不以‘请您坐下’的方式邀请。”在这里，“或”是指在描述中，像“色法是常还是无常”等等。这样说完后，看到世尊不做敬礼等行为，他说：“这确实是这样的，尊敬的乔达摩。”我所听到的内容是如此，这样的内容与我的听闻和观看相合，实际上是合为一体的。“您确实不……也不邀请坐下。”通过他所听到的看法，批评地说：“这确实是不恰当的。”


Athassa bhagavā attukkaṃsanaparavambhanadosaṃ anupagamma karuṇāsītalahadayena taṃ aññāṇaṃ vidhamitvā yuttabhāvaṃ dassetukāmo āha – ‘‘nāhaṃ taṃ brāhmaṇa…pe… muddhāpi tassa vipateyyā’’ti. Tatrāyaṃ saṅkhepattho – ‘‘ahaṃ, brāhmaṇa, appaṭihatena sabbaññutaññāṇacakkhunā olokentopi taṃ puggalaṃ etasmiṃ sadevakādibhede loke na passāmi, yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Anacchariyaṃ vā etaṃ, yvāhaṃ ajja sabbaññutaṃ patto evarūpaṃ nipaccakārārahaṃ puggalaṃ na passāmi. Apica kho yadāpāhaṃ sampatijātova uttarābhimukho sattapadavītihārena gantvā sakalaṃ dasasahassilokadhātuṃ olokesiṃ; tadāpi etasmiṃ sadevakādibhede loke taṃ puggalaṃ na passāmi, yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Atha kho maṃ soḷasakappasahassāyuko khīṇāsavamahābrahmāpi añjaliṃ paggahetvā ‘‘tvaṃ loke mahāpuriso, tvaṃ sadevakassa lokassa aggo ca jeṭṭho ca seṭṭho ca, natthi tayā uttaritaro’’ti sañjātasomanasso patināmesi; tadāpi cāhaṃ attanā uttaritaraṃ apassanto āsabhiṃ vācaṃ nicchāresiṃ – ‘‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassā’’ti. Evaṃ sampatijātassapi mayhaṃ abhivādanādiraho puggalo natthi, svāhaṃ idāni sabbaññutaṃ patto kaṃ abhivādeyyaṃ vā…pe… āsanena vā nimanteyyaṃ. Tasmā tvaṃ, brāhmaṇa, mā tathāgate evarūpaṃ nipaccakāraṃ patthayittha. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā…pe… āsanena vā nimanteyya, muddhāpi tassa puggalassa rattipariyosāne paripākasithilabandhanaṃ vaṇṭā pavuttatālaphalamiva gīvato pacchijjitvā sahasāva bhūmiyaṃ vipateyyāti.

3. Evaṃ vuttepi brāhmaṇo duppaññatāya tathāgatassa loke jeṭṭhabhāvaṃ asallakkhento kevalaṃ taṃ vacanaṃ asahamāno āha – ‘‘arasarūpo bhavaṃ gotamo’’ti. Ayaṃ kirassa adhippāyo – yaṃ loke abhivādanapaccuṭṭhānaañjalikammasāmīcikammaṃ ‘‘sāmaggiraso’’ti vuccati, taṃ bhoto gotamassa natthi , tasmā arasarūpo bhavaṃ gotamo, arasajātiko arasasabhāvoti. Athassa bhagavā cittamudubhāvajananatthaṃ ujuvipaccanīkabhāvaṃ pariharanto aññathā tassa vacanassatthaṃ attani sandassento ‘‘atthi khvesa brāhmaṇa pariyāyo’’tiādimāha.

Tattha pariyāyoti kāraṇaṃ; ayañhi pariyāyasaddo desanā-vāra-kāraṇesu vattati. ‘‘Madhupiṇḍikapariyāyotveva naṃ dhārehī’’tiādīsu (ma. ni. 1.205) hi esa desanāyaṃ vattati. ‘‘Kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovaditu’’ntiādīsu (ma. ni. 

以下是完整的简体中文直译：
于是世尊为了避免自我吹嘘和贬低他人的过失，以慈悲冷静的心驱散他的无知，想要显示恰当的做法，说道："婆罗门啊，我不……他的头也会爆裂。"这里的简要含义是："婆罗门啊，即使我用不受阻碍的一切知智慧之眼观察，在这个包括天人等的世界中也看不到我应该向他致敬、或为他起立、或邀请他坐下的人。这并不奇怪，我今天已经达到一切知智慧，看不到值得这样恭敬的人。而且，当我刚出生时，面向北方行走七步，观察整个一万个世界系统时；即使在那时，在这个包括天人等的世界中，我也看不到我应该向他致敬、或为他起立、或邀请他坐下的人。那时，寿命长达一万六千劫的无漏大梵天也举起合掌，心生欢喜地说：'你是世间的大人，你是包括天人的世间的最高、最年长、最优秀的，没有比你更高的。'即使在那时，我也看不到比自己更高的，所以发出了这样的狮子吼：'我是世间的最高者，我是世间的最年长者，我是世间的最优秀者。'这样，即使是刚出生的我，也没有值得致敬等的人，现在我已经达到一切知智慧，我应该向谁致敬……或邀请谁坐下呢？因此，婆罗门啊，你不要期待如来做这样的恭敬行为。婆罗门啊，如果如来向某人致敬……或邀请他坐下，那个人的头在夜晚结束时就会像熟透的棕榈果从树枝上掉落一样，从脖子上断开突然掉在地上。"
3. 即使这样说了，婆罗门由于愚昧无知，没有理解如来在世间是最高的，只是不能忍受这些话，说道："尊敬的乔达摩是无味的。"据说他的意思是这样的——在世间被称为"和谐的味道"的致敬、起立、合掌、恭敬的行为，尊敬的乔达摩没有，因此尊敬的乔达摩是无味的，是无味的种类，是无味的本质。于是世尊为了使他的心变得柔软，避免直接反驳，以另一种方式解释他的话的意思，说道："婆罗门啊，确实有这样的方法"等等。
其中，"方法"是指原因；这个"方法"一词用于教导、轮次、原因等。在"你要记住这是蜜丸的教法"等句中，它用于教导。在"阿难啊，今天轮到谁去教导比丘尼们"等句中，

3.398) vāre. ‘‘Sādhu, bhante, bhagavā aññaṃ pariyāyaṃ ācikkhatu, yathāyaṃ bhikkhusaṅgho aññāya saṇṭhaheyyā’’tiādīsu (pārā. 164) kāraṇe. Svāyamidha kāraṇe vattati . Tasmā ettha evamattho daṭṭhabbo – atthi kho, brāhmaṇa, etaṃ kāraṇaṃ; yena kāraṇena maṃ ‘‘arasarūpo bhavaṃ gotamo’’ti vadamāno puggalo sammā vadeyya, avitathavādīti saṅkhyaṃ gaccheyya. Katamo pana soti? Ye te brāhmaṇa rūparasā…pe… phoṭṭhabbarasā te tathāgatassa pahīnāti. Kiṃ vuttaṃ hoti? Ye te jātivasena vā upapattivasena vā seṭṭhasammatānampi puthujjanānaṃ rūpārammaṇādīni assādentānaṃ abhinandantānaṃ rajjantānaṃ uppajjanti kāmasukhassādasaṅkhātā rūparasasaddagandharasaphoṭṭhabbarasā, ye imaṃ lokaṃ gīvāya bandhitvā viya āviñchanti, vatthārammaṇādisāmaggiyañca uppannattā sāmaggirasāti vuccanti, te sabbepi tathāgatassa pahīnāti. Mayhaṃ pahīnāti vattabbepi mamākārena attānaṃ anukkhipanto dhammaṃ deseti. Desanāvilāso vā esa bhagavato.

Tattha pahīnāti cittasantānato vigatā jahitā vā. Etasmiṃ panatthe karaṇe sāmivacanaṃ daṭṭhabbaṃ. Ariyamaggasatthena ucchinnaṃ taṇhāvijjāmayaṃ mūlametesanti ucchinnamūlā. Tālavatthu viya nesaṃ vatthu katanti tālāvatthukatā. Yathā hi tālarukkhaṃ samūlaṃ uddharitvā tassa vatthumatte tasmiṃ padese kate na puna tassa tālassa uppatti paññāyati; evaṃ ariyamaggasatthena samūle rūpādirase uddharitvā tesaṃ pubbe uppannapubbabhāvena vatthumatte cittasantāne kate sabbepi te ‘‘tālāvatthukatā’’ti vuccanti. Avirūḷhidhammattā vā matthakacchinnatālo viya katāti tālāvatthukatā. Yasmā pana evaṃ tālāvatthukatā anabhāvaṃkatā honti, yathā nesaṃ pacchābhāvo na hoti, tathā katā honti; tasmā āha – ‘‘anabhāvaṃkatā’’ti. Ayañhettha padacchedo – anuabhāvaṃ katā anabhāvaṃkatāti. ‘‘Anabhāvaṃ gatā’’tipi pāṭho, tassa anuabhāvaṃ gatāti attho. Tattha padacchedo anuabhāvaṃ gatā anabhāvaṃ gatāti, yathā anuacchariyā anacchariyāti. Āyatiṃ anuppādadhammāti anāgate anuppajjanakasabhāvā. Ye hi abhāvaṃ gatā, te puna kathaṃ uppajjissanti? Tenāha – ‘‘anabhāvaṃ gatā āyatiṃ anuppādadhammā’’ti.

Ayaṃ kho brāhmaṇa pariyāyoti idaṃ kho, brāhmaṇa, kāraṇaṃ yena maṃ sammā vadamāno vadeyya ‘‘arasarūpo samaṇo gotamo’’ti. No ca kho yaṃ tvaṃ sandhāya vadesīti yañca kho tvaṃ sandhāya vadesi, so pariyāyo na hoti. Kasmā pana bhagavā evamāha? Nanu evaṃ vutte yo brāhmaṇena vutto sāmaggiraso tassa attani vijjamānatā anuññātā hotīti. Vuccate, na hoti. Yo hi taṃ sāmaggirasaṃ kātuṃ bhabbo hutvā na karoti, so tadabhāvena arasarūpoti vattabbo bhaveyya. Bhagavā pana abhabbova etaṃ kātuṃ, tenassa karaṇe abhabbataṃ pakāsento āha – ‘‘no ca kho yaṃ tvaṃ sandhāya vadesī’’ti. Yaṃ pariyāyaṃ sandhāya tvaṃ maṃ ‘‘arasarūpo’’ti vadesi, so amhesu neva vattabboti.



以下是完整的简体中文直译：
3.398)用于轮次。在"尊者,请世尊说明另一个方法,使这个比丘僧团能够获得智慧"等句中,用于原因。这里它用于原因。因此,这里应该这样理解其含义:确实有这个原因,婆罗门;由于这个原因,说"尊敬的乔达摩是无味的"的人会正确地说,会被认为是说真实的。那么,这是什么呢?婆罗门啊,那些色味……触味,对如来来说已经断除了。这是什么意思呢?那些无论是通过出身还是通过出生而被认为是最高的凡夫,当他们享受、欢喜、贪爱色等对象时所产生的被称为欲乐享受的色味、声味、香味、味味、触味,这些好像系在脖子上一样牵引着这个世界,因为在衣服等对象的和合中产生而被称为和合之味,所有这些对如来来说都已经断除了。虽然应该说"对我来说已经断除",但他不用"我"的方式抬举自己而说法。或者这是世尊的说法风格。
其中,"断除"是指从心相续中消失或舍弃。在这个意义上,应该理解为原因的属格。以圣道之剑切断了贪爱和无明的根,所以称为"断根"。像棕榈树桩一样被处理,所以称为"如棕榈树桩"。就像连根拔起棕榈树,在那个地方只留下树桩,之后那棵棕榈树就不会再生长;同样,以圣道之剑连根拔起色等味,在曾经生起过的心相续中只留下痕迹,所有这些都被称为"如棕榈树桩"。或者,因为不会再生长,就像被砍掉顶端的棕榈树一样,所以称为"如棕榈树桩"。因为这样如棕榈树桩般被处理,就成为不存在的,使它们将来不会再存在;所以说"成为不存在"。这里的词的分解是:成为不存在(anuabhāvaṃ katā)就是成为不存在(anabhāvaṃkatā)。也有"走向不存在"(anabhāvaṃ gatā)的读法,其意思是走向不存在(anuabhāvaṃ gatā)。其中词的分解是:走向不存在(anuabhāvaṃ gatā)就是走向不存在(anabhāvaṃ gatā),就像不奇怪(anuacchariyā)就是不奇怪(anacchariyā)。"未来不会再生起"是指在未来不会再生起的本质。那些已经走向不存在的,怎么会再生起呢?所以说"走向不存在,未来不会再生起"。
"婆罗门啊,这就是那个方法":婆罗门啊,这就是那个原因,由此正确地说我是"无味的沙门乔达摩"。"但不是你所指的那个意思":你所指的那个意思,不是这个方法。为什么世尊这样说呢?这样说的话,难道不是承认婆罗门所说的和合之味在自己身上存在吗?我们说,不是的。如果一个有能力做那和合之味却不做的人,因为缺乏那个而可以被称为无味的。但世尊根本就没有能力做那个,因此他宣示自己在做那个方面的无能,说:"但不是你所指的那个意思"。你所指的那个方法,在我们身上根本就不适用。

4. Evaṃ brāhmaṇo attanā adhippetaṃ arasarūpataṃ āropetuṃ asakkonto athāparaṃ nibbhogo bhavaṃ gotamotiādimāha. Sabbapariyāyesu cettha vuttanayeneva yojanakkamaṃ viditvā sandhāya bhāsitamattaṃ evaṃ veditabbaṃ. Brāhmaṇo tameva vayovuḍḍhānaṃ abhivādanakammādiṃ loke sāmaggiparibhogoti maññamāno tadabhāvena bhagavantaṃ nibbhogoti āha. Bhagavā pana yvāyaṃ rūpādīsu sattānaṃ chandarāgaparibhogo tadabhāvaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti.

5. Puna brāhmaṇo yaṃ loke vayovuḍḍhānaṃ abhivādanādikulasamudācārakammaṃ lokiyā karonti tassa akiriyaṃ sampassamāno bhagavantaṃ akiriyavādoti āha. Bhagavā pana, yasmā kāyaduccaritādīnaṃ akiriyaṃ vadati tasmā, taṃ akiriyavādaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tattha ca kāyaduccaritanti pāṇātipāta-adinnādāna-micchācāracetanā veditabbā. Vacīduccaritanti musāvāda-pisuṇavācā-pharusavācā-samphappalāpacetanā veditabbā. Manoduccaritanti abhijjhābyāpādamicchādiṭṭhiyo veditabbā. Ṭhapetvā te dhamme, avasesā akusalā dhammā ‘‘anekavihitā pāpakā akusalā dhammā’’ti veditabbā.

6. Puna brāhmaṇo tameva abhivādanādikammaṃ bhagavati apassanto imaṃ ‘‘āgamma ayaṃ lokatanti lokapaveṇī ucchijjatī’’ti maññamāno bhagavantaṃ ucchedavādoti āha. Bhagavā pana yasmā aṭṭhasu lobhasahagatacittesu pañcakāmaguṇikarāgassa dvīsu akusalacittesu uppajjamānakadosassa ca anāgāmimaggena ucchedaṃ vadati. Sabbākusalasambhavassa pana niravasesassa mohassa arahattamaggena ucchedaṃ vadati. Ṭhapetvā te tayo, avasesānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ yathānurūpaṃ catūhi maggehi ucchedaṃ vadati; tasmā taṃ ucchedavādaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti.

7. Puna brāhmaṇo ‘‘jigucchati maññe samaṇo gotamo idaṃ vayovuḍḍhānaṃ abhivādanādikulasamudācārakammaṃ, tena taṃ na karotī’’ti maññamāno bhagavantaṃ jegucchīti āha. Bhagavā pana yasmā jigucchati kāyaduccaritādīhi; kiṃ vuttaṃ hoti ? Yañca tividhaṃ kāyaduccaritaṃ, yañca catubbidhaṃ vacīduccaritaṃ, yañca tividhaṃ manoduccaritaṃ, yā ca ṭhapetvā tāni duccaritāni avasesānaṃ lāmakaṭṭhena pāpakānaṃ akosallasambhūtaṭṭhena akusalānaṃ dhammānaṃ samāpatti samāpajjanā samaṅgibhāvo, taṃ sabbampi gūthaṃ viya maṇḍanakajātiyo puriso jigucchati hirīyati, tasmā taṃ jegucchitaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tattha ‘‘kāyaduccaritenā’’ti upayogatthe karaṇavacanaṃ daṭṭhabbaṃ.

8. Puna brāhmaṇo tameva abhivādanādikammaṃ bhagavati apassanto ‘‘ayaṃ imaṃ lokajeṭṭhakakammaṃ vineti vināseti, atha vā yasmā etaṃ sāmīcikammaṃ na karoti tasmā ayaṃ vinetabbo niggaṇhitabbo’’ti maññamāno bhagavantaṃ venayikoti āha. Tatrāyaṃ padattho – vinayatīti vinayo, vināsetīti vuttaṃ hoti. Vinayo eva venayiko, vinayaṃ vā arahatīti venayiko, niggahaṃ arahatīti vuttaṃ hoti. Bhagavā pana, yasmā rāgādīnaṃ vinayāya vūpasamāya dhammaṃ deseti, tasmā venayiko hoti. Ayameva cettha padattho – vinayāya dhammaṃ desetīti venayiko. Vicitrā hi taddhitavutti! Svāyaṃ taṃ venayikabhāvaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti.



因此，婆罗门由于无法以自己的意图指责无味，便说：“无味的乔达摩。”在这里，所有的内容应该理解为：确实有这个原因，婆罗门；由于这个原因，说“无味的乔达摩”的人会正确地说，应该被认为是说真实的。然而，这是什么呢？那些色味……触味，所有这些对于如来来说都已经断除了。那是什么意思呢？那些不论是通过出身还是通过出生而被认为是最高的凡夫，当他们享受、欢喜、贪爱色等对象时所产生的被称为欲乐享受的色味、声味、香味、味味、触味，所有这些好像系在脖子上一样牵引着这个世界，因衣服等对象的和合而产生，被称为和合之味，所有这些对如来来说都已经断除了。婆罗门认为这就是一种享用的行为。
再者，婆罗门认为在这个世界上那些年长者进行的敬礼等行为是世俗的，他看到这一行为的缺失，便说世尊是无行为者。世尊则说，因身体的不善行为等而说无行为，因此他看到这一无行为，便允许另一种说法。这里的身体不善行为指的是杀生、偷盗、邪行的意图。语言不善行为指的是恶口、恶语、粗口、无益的意图。意念不善行为指的是贪欲、仇恨、邪见等。除去这些法，其他不善法应被理解为“多种多样的恶法”。
再者，婆罗门认为他没有看到对世尊的敬礼等行为，便说：“这个世界将会消失。”世尊则说，因在八种与贪欲相关的心中，五种欲乐的贪欲在两种不善心中产生的过失，通过无漏道说是消灭的。所有不善的产生则通过无明的果位说是消灭的。除去这三种，其他不善法应根据相应的四种道说是消灭的；因此他看到这一消灭，便允许另一种说法。
再者，婆罗门认为“我想，尊敬的乔达摩对这年长者的敬礼等行为感到厌恶，所以他不这样做”。世尊则因厌恶身体的不善行为而感到厌恶；这是什么意思呢？所说的三种身体不善行为、四种语言不善行为、三种意念不善行为，以及除去这些不善法的其他恶法，所有这些都像是被压制的恶法，世尊因而感到厌恶，因此他看到这一厌恶，便允许另一种说法。这里“因身体的不善行为”是指行为的用词。
再者，婆罗门认为他没有看到对世尊的敬礼等行为，便说：“他在这个世界上是最年长的，能够引导和消灭，或者因为他不进行这种行为，所以他应该被引导和驱逐。”这里的词义是：引导就是引导，消灭就是消灭。引导者就是引导，或引导就是阿罗汉。世尊则因对贪欲等的引导和安抚而说法，因此他是引导者。这就是这里的词义——以引导的方式说法。确实，这个用词很特别！他看到这一引导者的身份，便允许另一种说法。

9. Puna brāhmaṇo yasmā abhivādanādīni sāmīcikammāni karontā vayovuḍḍhe tosenti hāsenti, akarontā pana tāpenti vihesenti domanassaṃ nesaṃ uppādenti, bhagavā ca tāni na karoti; tasmā ‘‘ayaṃ vayovuḍḍhe tapatī’’ti maññamāno sappurisācāravirahitattā vā ‘‘kapaṇapuriso aya’’nti maññamāno bhagavantaṃ tapassīti āha. Tatrāyaṃ padattho – tapatīti tapo, roseti vihesetīti vuttaṃ hoti, sāmīcikammākaraṇassetaṃ nāmaṃ. Tapo assa atthīti tapassī. Dutiye atthavikappe byañjanāni avicāretvā loke kapaṇapuriso ‘‘tapassī’’ti vuccati. Bhagavā pana ye akusalā dhammā lokaṃ tapanato tapanīyāti vuccanti, tesaṃ pahīnattā yasmā tapassīti saṅkhyaṃ gato, tasmā taṃ tapassitaṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tatrāyaṃ padattho – tapantīti tapā, akusaladhammānametaṃ adhivacanaṃ. Vuttampi hetaṃ – ‘‘idha tappati pecca tappatī’’ti. Tathā te tape assi nirassi pahāsi viddhaṃsesīti tapassī.

10. Puna brāhmaṇo taṃ abhivādanādikammaṃ devalokagabbhasampattiyā devalokapaṭisandhipaṭilābhāya saṃvattatīti maññamāno bhagavati cassa abhāvaṃ disvā bhagavantaṃ apagabbhoti āha. Kodhavasena vā bhagavato mātukucchismiṃ paṭisandhiggahaṇe dosaṃ dassentopi evamāha. Tatrāyaṃ padattho – gabbhato apagatoti apagabbho, abhabbo devalokūpapattiṃ pāpuṇitunti adhippāyo. Hīno vā gabbho assāti apagabbho, devalokagabbhaparibāhirattā āyatiṃ hīnagabbhapaṭilābhabhāgīti, hīno vāssa mātukucchimhi gabbhavāso ahosīti adhippāyo. Bhagavato pana yasmā āyatiṃ gabbhaseyyā apagatā, tasmā so taṃ apagabbhataṃ attani sampassamāno aparampi pariyāyaṃ anujānāti. Tatra ca yassa kho brāhmaṇa āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnāti etesaṃ padānaṃ evamattho daṭṭhabbo – brāhmaṇa, yassa puggalassa anāgate gabbhaseyyā, punabbhave ca abhinibbatti anuttarena maggena vihatakāraṇattā pahīnāti. Gabbhaseyyaggahaṇena cettha jalābujayoni gahitā. Punabbhavābhinibbattiggahaṇena itarā tissopi.

Apica gabbhassa seyyā gabbhaseyyā, punabbhavo eva abhinibbatti punabbhavābhinibbattīti evamettha attho daṭṭhabbo. Yathā ca viññāṇaṭṭhitīti vuttepi na viññāṇato aññā ṭhiti atthi, evamidhāpi na gabbhato aññā seyyāti veditabbā. Abhinibbatti ca nāma yasmā punabbhavabhūtāpi apunabbhavabhūtāpi atthi, idha ca punabbhavabhūtā adhippetā. Tasmā vuttaṃ – ‘‘punabbhavo eva abhinibbatti punabbhavābhinibbattī’’ti.




9.\ 再次，婆罗门认为，由于行礼等礼貌行为能使长者欢喜快乐，而不行则使他们烦恼、伤害，引起他们的不悦，而世尊不做这些事；因此他认为"这人使长者烦恼"，或者因为缺乏善人的行为而认为"这是个可怜的人"，所以说世尊是苦行者。这里的词义是：tapati 意为 tapo，即使人生气、伤害，这是不行礼貌行为的称呼。有 tapo 的人就是 tapassī（苦行者）。在第二种解释中，不考虑字面意思，世间上可怜的人被称为"tapassī"。然而，世尊因为已经断除了被称为"使世间烦恼"的不善法，所以被称为 tapassī。因此，他看到自己具有这种苦行者的品质，也承认这另一种解释。这里的词义是：tapanti 意为 tapā，这是不善法的代名词。也如经中所说："此世受苦，来世受苦"。同样，他烧尽、除去、断除、摧毁了这些 tapa（不善法），所以是 tapassī。
10.\ 再次，婆罗门认为那种行礼等行为能导致天界胎生的成就、获得天界的结生，看到世尊没有这种行为，就说世尊是"apagabbha"（无胎者）。或者出于愤怒，指出世尊在母胎中结生的过失而这样说。这里的词义是：从胎中离开的是 apagabbho，意思是没有能力获得天界的再生。或者说他的胎是低劣的，因为被排除在天界胎生之外，将来会获得低劣的胎生；或者说他在母胎中的住胎是低劣的。然而，因为世尊已经远离了未来的胎生，所以他看到自己具有这种无胎的品质，也承认这另一种解释。在这里，"婆罗门啊，对于已经断除未来胎生、再有、再生的人"这些话应该这样理解：婆罗门啊，对于那个人，未来的胎生和再有中的再生，因为其原因已被无上道所摧毁而被断除。这里用"胎生"一词是指湿生；用"再有再生"一词是指其他三种生。
此外，"胎的住处"是胎生，"再有"就是"再生"，这里应该这样理解。就像说"识住"时，除了识之外并没有其他的住处，同样在这里也应该理解除了胎之外并没有其他的住处。"再生"这个词，既可以指属于再有的，也可以指不属于再有的，但这里指的是属于再有的。因此说："再有就是再生，即再有再

11. Evaṃ āgatakālato paṭṭhāya arasarūpatādīhi aṭṭhahi akkosavatthūhi akkosantampi brāhmaṇaṃ bhagavā dhammissaro dhammarājā dhammassāmī tathāgato anukampāya sītaleneva cakkhunā olokento yaṃ dhammadhātuṃ paṭivijjhitvā desanāvilāsappatto hoti, tassā dhammadhātuyā suppaṭividdhattā vigatavalāhake antalikkhe samabbhuggato puṇṇacando viya saradakāle sūriyo viya ca brāhmaṇassa hadayandhakāraṃ vidhamanto tāniyeva akkosavatthūni tena tena pariyāyena aññathā dassetvā, punapi attano karuṇāvipphāraṃ aṭṭhahi lokadhammehi akampiyabhāvena paṭiladdhaṃ, tādiguṇalakkhaṇaṃ pathavīsamacittataṃ akuppadhammatañca pakāsento ‘‘ayaṃ brāhmaṇo kevalaṃ palitasirakhaṇḍadantavalittacatādīhi attano vuḍḍhabhāvaṃ sañjānāti, no ca kho jānāti attānaṃ jātiyā anugataṃ jarāya anusaṭaṃ byādhinā abhibhūtaṃ maraṇena abbhāhataṃ vaṭṭakhāṇubhūtaṃ ajja maritvā puna sveva uttānasayanadārakabhāvagamanīyaṃ. Mahantena kho pana ussāhena mama santikaṃ āgato, tadassa āgamanaṃ sātthakaṃ hotū’’ti cintetvā imasmiṃ loke attano appaṭisamaṃ purejātabhāvaṃ dassento seyyathāpi brāhmaṇātiādinā nayena brāhmaṇassa dhammadesanaṃ vaḍḍhesi.

Tattha seyyathāti opammatthe nipāto; pīti sambhāvanatthe; ubhayenāpi yathā nāma brāhmaṇāti dasseti. Kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vāti ettha pana kiñcāpi kukkuṭiyā vuttappakārato ūnādhikānipi aṇḍāni honti, atha kho vacanasiliṭṭhatāya evaṃ vuttanti veditabbaṃ. Evañhi loke siliṭṭhavacanaṃ hoti. Tānassūti tāni assu, bhaveyyunti vuttaṃ hoti. Kukkuṭiyā sammā adhisayitānīti tāya janettiyā kukkuṭiyā pakkhe pasāretvā tesaṃ upari sayantiyā sammā adhisayitāni. Sammā pariseditānīti kālena kālaṃ utuṃ gaṇhāpentiyā suṭṭhu samantato seditāni, usmīkatānīti vuttaṃ hoti. Sammā paribhāvitānīti kālena kālaṃ suṭṭhu samantato bhāvitāni, kukkuṭagandhaṃ gāhāpitānīti vuttaṃ hoti.

Idāni yasmā tāya kukkuṭiyā evaṃ tīhi pakārehi tāni aṇḍāni paripāliyamānāni na pūtīni honti. Yopi nesaṃ allasineho so pariyādānaṃ gacchati. Kapālaṃ tanukaṃ hoti, pādanakhasikhā ca mukhatuṇḍakañca kharaṃ hoti, kukkuṭapotakā paripākaṃ gacchanti, kapālassa tanukattā bahiddhā āloko anto paññāyati. Atha te kukkuṭapotakā ‘‘ciraṃ vata mayaṃ saṅkuṭitahatthapādā sambādhe sayimha, ayañca bahi āloko dissati, ettha dāni no sukhavihāro bhavissatī’’ti nikkhamitukāmā hutvā kapālaṃ pādena paharanti, gīvaṃ pasārenti. Tato taṃ kapālaṃ dvedhā bhijjati, kukkuṭapotakā pakkhe vidhunantā taṅkhaṇānurūpaṃ viravantā nikkhamanti. Evaṃ nikkhamantānañca nesaṃ yo paṭhamataraṃ nikkhamati so ‘jeṭṭho’ti vuccati. Tasmā bhagavā tāya upamāya attano jeṭṭhakabhāvaṃ sādhetukāmo brāhmaṇaṃ pucchi – ‘‘yo nu kho tesaṃ kukkuṭacchāpakānaṃ…pe… kinti svassa vacanīyo’’ti. Tattha kukkuṭacchāpakānanti kukkuṭapotakānaṃ. Kinti svassa vacanīyoti so kinti vacanīyo assa, kinti vattabbo bhaveyya jeṭṭho vā kaniṭṭho vāti. Sesaṃ uttānatthameva.


11.\ 如此，从到达的时刻起，世尊以冷静的眼光观察着那些因无色、无形等八种侮辱而侮辱他的婆罗门，作为法王、法的主人、如来的慈悲者，因而他看到那法的实相，因而在讲法的光辉中显现出来。由于对法的深刻理解，他如同在晴朗的空中升起的圆月，像在秋天的阳光下的太阳，驱散了婆罗门心中的黑暗，向他展示了这些侮辱的本质，并以不同的方式展示它们，再次以他自己的慈悲的扩展，获得了那八种世俗法的不可动摇的特质，展现了如大地般的平稳、不可动摇的法。于是他说：“这位婆罗门只凭着光秃的头发、牙齿、肤色等，认定自己的年长，但他并不知道自己所依赖的身份是随生、随老、被病所压迫、被死亡所击打，像是被轮回所束缚，今天死去，明天又要成为卧床的孩子。”于是他思考：“我希望这位婆罗门以更大的努力来到我这里，他的到来是有意义的。”于是以这种方式展示了他在世间的不同寻常的存在，正如婆罗门所说。
在这里，“如”是比喻的引导词；“喜”是可能性的引导；“两者都”是为了表明如名的婆罗门。关于母鸡的卵，有八个、十个或十二个，然而这里的母鸡所说的卵可能少于或多于这些，然而由于言辞的简洁，这样说是可以理解的。因为在世间上，简洁的言辞是如此的。那些卵是存在的，可能会存在。母鸡所说的“正确地孵化”是指在其羽翼上展开时，恰好在它们上面孵化。正确地“分开”是指随着时间的推移，正确地温暖它们，适时地加热。正确地“滋养”是指随着时间的推移，恰当地滋养，捕捉母鸡的气味。
现在，由于那些卵在母鸡的三种方式的保护下并未腐烂。无论是那些卵的保护者，都将其包围。头颅是细小的，脚趾、爪子和嘴巴是尖锐的，母鸡的幼雏们在成熟中，因头颅的细小而外部的光亮显现出来。于是这些母鸡的幼雏说：“我们在这长久的压迫中，今天看到外面的光亮，显然这里不会有舒适的生活。”于是它们想要逃离，便用脚击打头颅，伸展脖子。于是那头颅被分为两半，母鸡的幼雏们在翅膀的摇动下，随之而去。如此离去的那些中，谁最先离开的就称为“长者”。因此，世尊希望通过这种比喻来表明自己的长者身份，便问婆罗门：“那些母鸡的幼雏……那么，谁是它们的长者呢？”在这里所说的“母鸡的幼雏”是指母鸡的幼雏。那“谁是它们的长者”是指它们的长者是谁，应该说什么，是否是长者或是幼者。其余的内容则是显而易见的。


Tato brāhmaṇo āha – ‘‘jeṭṭhotissa bho gotama vacanīyo’’ti. Bho, gotama, so jeṭṭho iti assa vacanīyo. Kasmāti ce? So hi nesaṃ jeṭṭho, tasmā so nesaṃ vuḍḍhataroti attho. Athassa bhagavā opammaṃ sampaṭipādento āha – ‘‘evameva kho ahaṃ brāhmaṇā’’tiādi. Yathā so kukkuṭacchāpako jeṭṭhoti saṅkhyaṃ gacchati; evaṃ ahampi avijjāgatāya pajāya. Avijjāgatāyāti avijjā vuccati aññāṇaṃ, tattha gatāya. Pajāyāti sattādhivacanametaṃ. Tasmā ettha avijjaṇḍakosassa anto paviṭṭhesu sattesūti evaṃ attho daṭṭhabbo. Aṇḍabhūtāyāti aṇḍe bhūtāya jātāya sañjātāya. Yathā hi aṇḍe nibbattā ekacce sattā aṇḍabhūtāti vuccanti; evamayaṃ sabbāpi pajā avijjaṇḍakose nibbattattā aṇḍabhūtāti vuccati. Pariyonaddhāyāti tena avijjaṇḍakosena samantato onaddhāya baddhāya veṭhitāya . Avijjaṇḍakosaṃ padāletvāti taṃ avijjāmayaṃ aṇḍakosaṃ bhinditvā . Ekova loketi sakalepi lokasannivāse ahameva eko adutiyo. Anuttaraṃ sammāsambodhiṃ abhisambuddhoti anuttaranti uttaravirahitaṃ sabbaseṭṭhaṃ. Sammāsambodhinti sammā sāmañca bodhiṃ; atha vā pasatthaṃ sundarañca bodhiṃ; bodhīti rukkhopi maggopi sabbaññutaññāṇampi nibbānampi vuccati. ‘‘Bodhirukkhamūle paṭhamābhisambuddho’’ti (mahāva. 1; udā. 1) ca ‘‘antarā ca gayaṃ antarā ca bodhi’’nti (mahāva. 11; ma. ni. 1.285) ca āgataṭṭhānesu hi rukkho bodhīti vuccati. ‘‘Bodhi vuccati catūsu maggesu ñāṇa’’nti (cūḷani. khaggavisāṇasuttaniddesa 121) āgataṭṭhāne maggo. ‘‘Pappoti bodhiṃ varabhūrimedhaso’’ti (dī. ni. 

2.157) āgataṭṭhāne sabbaññutaññāṇaṃ. ''Patvāna bodhiṃ amataṃ asaṅkhata''nti (su. ni. 758) āgataṭṭhāne nibbānaṃ. Idha pana sabbaññutaññāṇaṃ adhippetaṃ. Taṃ hi bhagavā avijjaṇḍakosaṃ padāletvā adhigato. Tena vuttaṃ – ''anuttaraṃ sammāsambodhiṃ abhisambuddho''ti.
于是婆罗门说："尊者乔达摩,它应该被称为长者。"意思是,尊者乔达摩,那个应该被称为长者。为什么呢?因为它是它们中的长者,所以它是它们中年长的。然后世尊为他解释比喻说:"同样地,婆罗门啊"等等。就像那只鸡雏被称为长者;同样地,我也是对于无明的众生。"无明的"是指无知,处于其中。"众生"这是对有情的称呼。因此这里应该理解为:对于进入无明蛋壳内的有情。"如蛋"是指在蛋中出生、产生。就像在蛋中出生的某些生物被称为"如蛋";同样地,所有这些众生因为在无明蛋壳中出生而被称为"如蛋"。"包围"是指被那无明蛋壳完全包围、束缚、裹住。"打破无明蛋壳"是指打破那由无明构成的蛋壳。"独自在世间"是指在整个世间聚集中只有我一个,没有第二个。"证悟无上正等正觉"中,"无上"是指没有更高的、最殊胜的。"正等正觉"是指正确和自己的觉悟;或者是赞美的、美好的觉悟。"觉悟"指菩提树、道路、一切智智或涅槃。在"在菩提树下首次觉悟"和"伽耶与菩提之间"等处,菩提指树。在"菩提是指四道中的智慧"处,菩提指道路。在"最高智慧者获得觉悟"处,菩提指一切智智。在"达到不死、无为的觉悟"处,菩提指涅槃。但在这里,意指一切智智。因为世尊确实是通过打破无明蛋壳而获得它的。因此说:"证悟无上正等正觉"。

3.217) āgataṭṭhāne sabbaññutaññāṇaṃ. ‘‘Patvāna bodhiṃ amataṃ asaṅkhata’’nti āgataṭṭhāne nibbānaṃ. Idha pana bhagavato arahattamaggañāṇaṃ adhippetaṃ. Sabbaññutaññāṇantipi vadanti. Aññesaṃ arahattamaggo anuttarā bodhi hoti, na hotīti? Na hoti. Kasmā? Asabbaguṇadāyakattā. Tesañhi kassaci arahattamaggo arahattaphalameva deti, kassaci tisso vijjā, kassaci cha abhiññā, kassaci catasso paṭisambhidā, kassaci sāvakapāramiñāṇaṃ. Paccekabuddhānampi paccekabodhiñāṇameva deti. Buddhānaṃ pana sabbaguṇasampattiṃ deti, abhiseko viya rañño sabbalokissariyabhāvaṃ. Tasmā aññassa kassacipi anuttarā bodhi na hotīti. Abhisambuddhoti abbhaññāsiṃ paṭivijjhiṃ; pattomhi adhigatomhīti vuttaṃ hoti.

Idāni yadetaṃ bhagavatā ‘‘evameva kho ahaṃ brāhmaṇā’’ti ādinā nayena vuttaṃ opammasampaṭipādanaṃ, taṃ evamatthena saddhiṃ saṃsanditvā veditabbaṃ. Yathā hi tassā kukkuṭiyā attano aṇḍesu adhisayanāditividhakiriyākaraṇaṃ; evaṃ bodhipallaṅke nisinnassa bodhisattabhūtassa bhagavato attano cittasantāne aniccaṃ dukkhaṃ anattāti tividhānupassanākaraṇaṃ. Kukkuṭiyā tividhakiriyāsampādanena aṇḍānaṃ apūtibhāvo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇassa aparihāni. Kukkuṭiyā tividhakiriyākaraṇena aṇḍānaṃ allasinehapariyādānaṃ viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena bhavattayānugatanikantisinehapariyādānaṃ. Kukkuṭiyā tividhakiriyākaraṇena aṇḍakapālānaṃ tanubhāvo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena avijjaṇḍakosassa tanubhāvo. Kukkuṭiyā tividhakiriyākaraṇena kukkuṭacchāpakassa pādanakhasikhātuṇḍakānaṃ thaddhakharabhāvo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇassa tikkhakharavippasannasūrabhāvo. Kukkuṭiyā tividhakiriyākaraṇena kukkuṭacchāpakassa paripākakālo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇassa paripākakālo vaḍḍhitakālo gabbhaggahaṇakālo veditabbo.

Tato kukkuṭiyā tividhakiriyākaraṇena kukkuṭacchāpakassa pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā pakkhe papphoṭetvā sotthinā abhinibbhidākālo viya bodhisattabhūtassa bhagavato tividhānupassanāsampādanena vipassanāñāṇaṃ gabbhaṃ gaṇhāpetvā anupubbādhigatena arahattamaggena avijjaṇḍakosaṃ padāletvā abhiññāpakkhe papphoṭetvā sotthinā sakalabuddhaguṇasacchikatakālo veditabboti.

Svāhaṃ brāhmaṇa jeṭṭho seṭṭho lokassāti so ahaṃ brāhmaṇa yathā tesaṃ kukkuṭapotakānaṃ paṭhamataraṃ aṇḍakosaṃ padāletvā abhinibbhido kukkuṭapotako jeṭṭho hoti; evaṃ avijjāgatāya pajāya taṃ avijjaṇḍakosaṃ padāletvā paṭhamataraṃ ariyāya jātiyā jātattā jeṭṭho vuḍḍhataroti saṅkhyaṃ gato. Sabbaguṇehi pana appaṭisamattā seṭṭhoti.


在"最高智慧者获得觉悟"处,菩提指一切智智。在"达到不死、无为的觉悟"处,菩提指涅槃。但在这里,意指世尊的阿罗汉道智。有些人也说是一切智智。对其他人来说,阿罗汉道是不是无上菩提?不是。为什么?因为它不能带来所有的功德。对某些人来说,阿罗汉道只带来阿罗汉果,对某些人带来三明,对某些人带来六神通,对某些人带来四无碍解,对某些人带来声闻波罗蜜智。对辟支佛来说,只带来辟支菩提智。但对佛陀来说,它带来所有功德的圆满,就像国王的加冕仪式赋予他对全世界的统治权。因此,对任何其他人来说,它都不是无上菩提。"证悟"意味着我了知、通达;我已获得、证得。
现在,世尊所说的"同样地,婆罗门啊"等比喻的解释,应该这样理解其意义:就像母鸡对自己的蛋进行孵化等三种行为;同样地,坐在菩提座上的菩萨世尊对自己的心相续进行无常、苦、无我的三种观察。就像母鸡三种行为的完成使蛋不腐烂;同样地,菩萨世尊三种观察的完成使观智不退失。就像母鸡三种行为的完成使蛋内的湿液耗尽;同样地,菩萨世尊三种观察的完成使三界相应的渴爱湿液耗尽。就像母鸡三种行为的完成使蛋壳变薄;同样地,菩萨世尊三种观察的完成使无明蛋壳变薄。就像母鸡三种行为的完成使鸡雏的爪子和喙变硬锐利;同样地,菩萨世尊三种观察的完成使观智变得锐利、强大、清净、勇猛。就像母鸡三种行为的完成使鸡雏成熟;同样地,菩萨世尊三种观察的完成应理解为观智的成熟时期、增长时期、孕育时期。
然后,就像母鸡三种行为的完成使鸡雏用爪子或喙破壳而出,拍打翅膀,平安地出生;同样地,应理解为菩萨世尊三种观察的完成使观智孕育,逐步获得阿罗汉道,打破无明蛋壳,拍打神通之翅,平安地实现一切佛陀功德。
"婆罗门啊,我是世间的长者、最胜者"意思是:婆罗门啊,就像那些鸡雏中最先破壳而出的是长者;同样地,我对于处于无明的众生来说,因为最先打破那无明蛋壳,以圣洁的出生而生,所以被称为长者、年长者。而因为在一切功德上无与伦比,所以是最胜者。


Evaṃ bhagavā attano anuttaraṃ jeṭṭhaseṭṭhabhāvaṃ brāhmaṇassa pakāsetvā idāni yāya paṭipadāya taṃ adhigato taṃ paṭipadaṃ pubbabhāgato pabhuti dassetuṃ ‘‘āraddhaṃ kho pana me brāhmaṇā’’tiādimāha. Imaṃ vā bhagavato anuttaraṃ jeṭṭhaseṭṭhabhāvaṃ sutvā brāhmaṇassa cittamevamuppannaṃ – ‘‘kāya nu kho paṭipadāya imaṃ patto’’ti. Tassa cittamaññāya ‘‘imāyāhaṃ paṭipadāya imaṃ anuttaraṃ jeṭṭhaseṭṭhabhāvaṃ patto’’ti dassento evamāha. Tattha āraddhaṃ kho pana me brāhmaṇa vīriyaṃ ahosīti brāhmaṇa, na mayā ayaṃ anuttaro jeṭṭhaseṭṭhabhāvo kusītena muṭṭhassatinā sāraddhakāyena vikkhittacittena adhigato, apica kho tadadhigamāya āraddhaṃ kho pana me vīriyaṃ ahosi, bodhimaṇḍe nisinnena mayā caturaṅgasamannāgataṃ vīriyaṃ āraddhaṃ ahosi, paggahitaṃ asithilappavattitanti vuttaṃ hoti. Āraddhattāyeva ca me taṃ asallīnaṃ ahosi. Na kevalañca vīriyameva, satipi me ārammaṇābhimukhībhāvena upaṭṭhitā ahosi. Upaṭṭhitattāyeva ca asammuṭṭhā. Passaddho kāyo asāraddhoti kāyacittapassaddhivasena kāyopi me passaddho ahosi . Tattha yasmā nāmakāye passaddhe rūpakāyopi passaddhoyeva hoti, tasmā nāmakāyo rūpakāyoti avisesetvāva passaddho kāyoti vuttaṃ. Asāraddhoti so ca kho passaddhattāyeva asāraddho, vigatadarathoti vuttaṃ hoti. Samāhitaṃ cittaṃ ekagganti cittampi me sammā āhitaṃ suṭṭhu ṭhapitaṃ appitaṃ viya ahosi; samāhitattā eva ca ekaggaṃ acalaṃ nipphandananti. Ettāvatā jhānassa pubbabhāgapaṭipadā kathitā hoti.

Paṭhamajjhānakathā

Idāni imāya paṭipadāya adhigataṃ paṭhamajjhānaṃ ādiṃ katvā vijjattayapariyosānaṃ visesaṃ dassento ‘‘so kho aha’’nti ādimāha. Tattha vivicceva kāmehi vivicca akusalehi dhammehītiādīnaṃ kiñcāpi ‘‘tattha katame kāmā? Chando kāmo, rāgo kāmo, chandarāgo kāmo; saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo – ime vuccanti kāmā. Tattha katame akusalā dhammā? Kāmacchando…pe… vicikicchā – ime vuccanti akusalā dhammā. Iti imehi ca kāmehi imehi ca akusalehi dhammehi vivitto hoti pavivitto, tena vuccati – ‘vivicceva kāmehi vivicca akusalehi dhammehī’’’tiādinā (vibha. 564) nayena vibhaṅgeyeva attho vutto. Tathāpi aṭṭhakathānayaṃ vinā na suṭṭhu pākaṭoti aṭṭhakathānayeneva naṃ pakāsayissāma.

Seyyathidaṃ – vivicceva kāmehīti kāmehi viviccitvā vinā hutvā apasakketvā. Yo panāyamettha evakāro, so niyamatthoti veditabbo. Yasmā ca niyamattho, tasmā tasmiṃ paṭhamajjhānaṃ upasampajja viharaṇasamaye avijjamānānampi kāmānaṃ tassa paṭhamajjhānassa paṭipakkhabhāvaṃ kāmapariccāgeneva cassa adhigamaṃ dīpeti. Kathaṃ? ‘‘Vivicceva kāmehī’’ti evañhi niyame kariyamāne idaṃ paññāyati. Nūnimassa jhānassa kāmā paṭipakkhabhūtā, yesu sati idaṃ na pavattati, andhakāre sati padīpo viya, tesaṃ pariccāgeneva cassa adhigamo hoti, orimatīrapariccāgena pārimatīrasseva, tasmā niyamaṃ karotīti.


因此，世尊在显现出自己无上的长者身份后，现在要展示他通过何种修行而获得这一修行，于是说：“我已经开始了，婆罗门。”听到世尊这样的无上长者身份，婆罗门的心中产生了这样的想法：“我究竟是通过什么修行获得的呢？”他心中想：“我通过这条修行获得了无上的长者身份。”在这里，他说：“我确实是努力的，婆罗门；这并非是我在懒惰、心神恍惚、心不在焉的状态下所获得的无上长者身份。实际上，为了获得这个，我确实是努力的；我坐在菩提树下时，具备四种力量的努力确实是存在的，坚定不移而不松懈。”这就是说，正因为努力，所以我并非是懈怠的。并且不仅仅是努力，我的心也始终专注于所缘。正因为专注，所以我并未迷乱。身体平静而不动，意味着我的身体也因此而平静。由于名色身的平静，色身也会平静，因此名色身和色身被说成是平静的。因为他是平静的，所以他被说成是不动的，意味着他已经摆脱了烦恼。我的心安定、专注，意味着我的心确实是正确地安住、稳固地建立，像是微小的；正因为安住，所以它是专注、不动、无所依赖的。这是对禅定的初步修行的描述。
初禅的论述
现在，以这条修行所获得的初禅为基础，特别阐明三明的结果，于是说：“他确实是……”等。这里提到的“远离欲望”是指远离欲望和不善法等，虽然也有“那么哪些是欲望呢？欲望是贪欲、渴望、贪恋；意念的欲望、贪欲、意念的贪欲——这些被称为欲望。哪些是不善法呢？欲望的贪、……疑惑——这些被称为不善法。”因此，远离这些欲望和不善法，所以说：“远离欲望，远离不善法。”（《分别论》564）以此为依据，意义被阐明了。然而，若没有注释文的解释则并不太明显，因此我们将以注释文来阐明它。
例如：“远离欲望”是指远离欲望而不被欲望所困扰。这里的“远离”应理解为一种限制的意思。因为有限制的意思，所以在进入初禅时，即使没有欲望，也会显现出初禅的对立特征，只有通过放弃欲望才能获得。如何获得呢？“远离欲望”，在这里，正因为被限制，所以这显现出来。实际上，这种禅定的欲望是对立的，当它存在时，这种状态是不会出现的，正如在黑暗中有光明时，只有通过放弃这些欲望才能获得。


Tattha siyā – ‘‘kasmā panesa pubbapadeyeva vutto na uttarapade, kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyā’’ti? Na kho panetaṃ evaṃ daṭṭhabbaṃ. Tannissaraṇato hi pubbapadeeva esa vutto. Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ. Yathāha – ‘‘kāmānametaṃ nissaraṇaṃ, yadidaṃ nekkhamma’’nti (itivu. 72). Uttarapadepi pana yathā ‘‘idheva, bhikkhave, paṭhamo samaṇo, idha dutiyo samaṇo’’ti (ma. ni. 

1.63) ettha ''idha'' saddena sāsanameva parāmasati; evamayampi daṭṭhabbo. Tasmā ''vivicceva kāmehi vivicca akusalehi dhammehī''ti yathā kamānaṃ, evaṃ akusalānampi nissaraṇamevetaṃ jhānanti dassento evamāha. Yañca vuttaṃ ''kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyā''ti, tatra vuccate – na vihareyya. Yasmā sabbhāva kāmehi viviccanampi akusaladhammapariccāgeneva hoti. Tathā hi sati yathānulomapaṭipattiyā sabbākārasampannāya ṭhitattā sammadeva jhānaṃ upasampajja viharati, no aññathā.
在此，可能会有人问："为什么这只在前面的部分提到，而不在后面的部分提到？难道不远离不善法也能进入禅定并安住吗？"但这不应该这样理解。因为这是出离的缘故，所以只在前面的部分提到。因为这种禅定是超越欲界、对治欲贪的，所以它是对欲望的出离。正如所说："这是对欲望的出离，即出离。"（《如是语》72）而在后面的部分，就像"比丘们，在这里有第一种沙门，在这里有第二种沙门"（《中部》1.63）中的"在这里"一词指的是佛教教义；同样地，这里也应该这样理解。因此，"远离欲望，远离不善法"，就像对欲望一样，这也是对不善法的出离，所以这样说是为了显示这种禅定。至于所问的"难道不远离不善法也能进入禅定并安住吗？"对此回答：不能安住。因为即使远离了实际的欲望，也只有通过放弃不善法才能做到。因此，只有在完全符合正确修行的情况下，才能真正进入禅定并安住，而不是其他方式。

1.139) ettha evakāro ānetvā vuccati, evaṃ vattabbo. Na hi sakkā ito aññehipi nīvaraṇasaṅkhātehi akusalehi dhammehi avivicca jhānaṃ upasampajja viharituṃ . Tasmā ‘‘vivicceva kāmehi vivicceva akusalehi dhammehī’’ti evaṃ padadvayepi esa daṭṭhabbo. Padadvayepi ca kiñcāpi ‘‘viviccā’’ti iminā sādhāraṇavacanena tadaṅgavivekādayo kāyavivekādayo ca sabbepi vivekā saṅgahaṃ gacchanti. Tathāpi kāyaviveko, cittaviveko, vikkhambhanavivekoti tayo eva idha daṭṭhabbā. ‘‘Kāmehī’’ti iminā pana padena ye ca niddese ‘‘katame vatthukāmā manāpiyā rūpā’’tiādinā (mahāni. 1; vibha. 964) nayena vatthukāmā vuttā, ye ca tattheva vibhaṅge ca ‘‘chando kāmo’’tiādinā (mahāni. 1) nayena kilesakāmā vuttā, te sabbepi saṅgahitā icceva daṭṭhabbā. Evañhi sati ‘‘vivicceva kāmehī’’ti vatthukāmehipi viviccevāti attho yujjati. Tena kāyaviveko vutto hoti.

Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi dhammehi vā viviccāti attho yujjati. Tena cittaviveko vutto hoti. Purimena cettha vatthukāmehi vivekavacanatoyeva kāmasukhapariccāgo, dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti. Evaṃ vatthukāmakilesakāmavivekavacanatoyeva ca etesaṃ paṭhamena saṃkilesavatthuppahānaṃ, dutiyena saṃkilesappahānaṃ; paṭhamena lolabhāvassa hetupariccāgo, dutiyena bālabhāvassa; paṭhamena ca payogasuddhi, dutiyena āsayaposanaṃ vibhāvitaṃ hotīti viññātabbaṃ. Esa tāva nayo ‘‘kāmehī’’ti ettha vuttakāmesu vatthukāmapakkhe.

Kilesakāmapakkhe pana chandoti ca rāgoti ca evamādīhi anekabhedo kāmacchandoyeva kāmoti adhippeto. So ca akusalapariyāpannopi samāno, ‘‘tattha katamo kāmachando kāmo’’tiādinā nayena vibhaṅge jhānapaṭipakkhato visuṃ vutto. Kilesakāmattā vā purimapade vutto, akusalapariyāpannattā dutiyapade. Anekabhedato cassa kāmatoti avatvā kāmehīti vuttaṃ. Aññesampi ca dhammānaṃ akusalabhāve vijjamāne ‘‘tattha katame akusalā dhammā kāmacchando’’tiādinā nayena vibhaṅge (vibha. 564) uparijhānaṅgapaccanīkapaṭipakkhabhāvadassanato nīvaraṇāneva vuttāni. Nīvaraṇāni hi jhānaṅgapaccanīkāni, tesaṃ jhānaṅgāneva paṭipakkhāni, viddhaṃsakānīti vuttaṃ hoti. Tathā hi ‘‘samādhi kāmacchandassa paṭipakkho, pīti byāpādassa, vitakko thinamiddhassa, sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāyā’’ti peṭake vuttaṃ.


在这里，"如此"的表达被称为，应该这样理解。因为不可能在不远离其他障碍的情况下进入禅定并安住。因此，“远离欲望，远离不善法”这两个词也应该如此理解。这两个词中，虽然“远离”是一个通用的词，但它们所指的出离、身心的出离等所有的出离都被包含在内。然而，身的出离、心的出离、抑制的出离这三种出离在这里是应当被理解的。通过“欲望”这个词，所指的是那些在注释中提到的“哪些是物质欲望？”等（《大念处经》1；《分别论》964）所指的物质欲望，以及在同一处和《分别论》中提到的“贪欲、欲望”等（《大念处经》1）所指的烦恼欲望，这些都应被理解为被包含在内。因此，"远离欲望"的意思是物质欲望也被远离。因此，身的出离被提到。
“远离不善法”是指远离烦恼欲望或所有不善法的意思。因此，心的出离被提到。在这里，前面提到的物质欲望的出离是指对欲望的放弃，第二个是指对烦恼欲望的放弃，正如前面提到的对物质欲望的放弃是对烦恼欲望的放弃；前面是指对贪欲的放弃，第二个是指对愚蠢的放弃；前面是指对行为的净化，第二个是指对根本的滋养，这些都应被理解。这是关于“欲望”的表达在此处的情况。
在烦恼欲望方面，贪欲和渴望等多个不同的贪欲被称为欲望。它也与不善法相应，因此，根据“哪些是贪欲、欲望”等（《分别论》564）所提到的，烦恼的欲望被明确指出，与禅定相对的障碍。因为这些障碍与禅定的成分相对立，所以被称为障碍。正如所说：“专注与贪欲相对立，快乐与忧愁相对立，思维与懒惰相对立，幸福与不安相对立，反思与疑惑相对立。”


Evamettha ‘‘vivicceva kāmehī’’ti iminā kāmacchandassa vikkhambhanaviveko vutto hoti. ‘‘Vivicca akusalehi dhammehī’’ti iminā pañcannampi nīvaraṇānaṃ. Aggahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ. Tathā paṭhamena tīsu akusalamūlesu pañcakāmaguṇabhedavisayassa lobhassa, dutiyena āghātavatthubhedādivisayānaṃ dosamohānaṃ. Oghādīsu vā dhammesu paṭhamena kāmogha-kāmayoga-kāmāsava-kāmupādāna-abhijjhākāyagantha-kāmarāga-saṃyojanānaṃ, dutiyena avasesaogha-yogāsava-upādāna-gantha-saṃyojanānaṃ. Paṭhamena ca taṇhāya taṃsampayuttakānañca, dutiyena avijjāya taṃsampayuttakānañca. Apica paṭhamena lobhasampayuttaaṭṭhacittuppādānaṃ, dutiyena sesānaṃ catunnaṃ akusalacittuppādānaṃ vikkhambhanaviveko vutto hotīti veditabbo. Ayaṃ tāva ‘‘vivicceva kāmehi vivicca akusalehi dhammehī’’ti ettha atthappakāsanā.

Ettāvatā ca paṭhamassa jhānassa pahānaṅgaṃ dassetvā idāni sampayogaṅgaṃ dassento savitakkaṃ savicārantiādimāha. Tattha vitakkanaṃ vitakko, ūhananti vuttaṃ hoti. Svāyaṃ ārammaṇe cittassa abhiniropanalakkhaṇo, āhananapariyāhananaraso. Tathā hi ‘‘tena yogāvacaro ārammaṇaṃ vitakkāhataṃ vitakkapariyāhataṃ karotī’’ti vuccati. Ārammaṇe cittassa ānayanapaccupaṭṭhāno. Vicaraṇaṃ vicāro, anusañcaraṇanti vuttaṃ hoti. Svāyaṃ ārammaṇānumajjanalakkhaṇo, tattha sahajātānuyojanaraso, cittassa anuppabandhanapaccupaṭṭhāno. Santepi ca nesaṃ katthaci avippayoge oḷārikaṭṭhena ghaṇṭābhighātasaddo viya cetaso paṭhamābhinipāto vitakko, sukhumaṭṭhena anuravo viya anuppabandho vicāro. Vipphāravā cettha vitakko paripphandanabhāvo cittassa, ākāse uppatitukāmassa pakkhino pakkhavikkhepo viya padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa. Santavutti vicāro nātiparipphandanabhāvo cittassa, ākāse uppatitassa pakkhino pakkhappasāraṇaṃ viya paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge. So pana nesaṃ viseso paṭhama-dutiyajjhānesu pākaṭo hoti. Iti iminā ca vitakkena iminā ca vicārena saha vattati rukkho viya pupphena ca phalena cāti idaṃ jhānaṃ ‘‘savitakkaṃ savicāra’’nti vuccati. Vibhaṅge pana ‘‘iminā ca vitakkena iminā ca vicārena upeto hoti samupeto’’tiādinā (vibha. 565) nayena puggalādhiṭṭhānā desanā katā. Attho pana tatrāpi evameva daṭṭhabbo.


因此,在这里,"远离欲望"意味着通过抑制来远离贪欲。"远离不善法"意味着远离五种障碍。更具体地说,前者是指远离贪欲,后者是指远离其余的障碍。同样,前者是指在三种不善根中远离与五种感官欲望相关的贪婪,后者是指远离与愤怒等相关的嗔恨和愚痴。或者在洪流等法中,前者是指远离欲望洪流、欲望束缚、欲望漏、欲望取着、贪欲身系、欲望贪爱等结,后者是指远离其余的洪流、束缚、漏、取着、系缚和结。前者也指远离渴爱及其相应法,后者指远离无明及其相应法。此外,前者应理解为远离与贪欲相应的八种心生起,后者为远离其余四种不善心生起。这就是对"远离欲望,远离不善法"的解释。
到此为止,已经说明了初禅的舍弃分,现在为了说明其相应分,他说"有寻有伺"等。其中,"寻"是寻思,即思考。它的特征是将心导向对象,其作用是撞击和反复思考。因此说:"通过它,修行者使对象被寻思撞击和反复思考。"它的表现是将心带向对象。"伺"是伺察,即仔细考察。它的特征是细致考察对象,其作用是与相应法一起专注于对象,它的表现是心的持续。虽然它们有时不分离,但从粗略的角度来看,寻如钟声的初击,是心的初次接触;从细致的角度来看,伺如余音,是心的持续。在这里,寻是心的振动状态,如想飞向天空的鸟振翅,或如蜜蜂向莲花飞去。伺是心的平静状态,如已飞到天空的鸟展翅,或如已飞到莲花的蜜蜂在花上盘旋。它们的区别在初禅和第二禅中最为明显。因此,这种禅定因与这种寻和伺同在,如树与花和果同在,所以称为"有寻有伺"。在《分别论》中,以"具有这种寻和伺,完全具有"等方式,从人的角度来解释。但其意义应该以同样的方式理解。


Vivekajanti ettha vivitti viveko, nīvaraṇavigamoti attho. Vivittoti vā viveko, nīvaraṇavivitto jhānasampayuttadhammarāsīti attho. Tasmā vivekā, tasmiṃ vā viveke jātanti vivekajaṃ. Pītisukhanti ettha pinayatīti pīti, sā sampiyāyanalakkhaṇā kāyacittapīnanarasā , pharaṇarasā vā, odagyapaccupaṭṭhānā. Sukhanaṃ sukhaṃ, suṭṭhu vā khādati khanati ca kāyacittābādhanti sukhaṃ, taṃ sātalakkhaṇaṃ, sampayuttakānaṃ upabrūhanarasaṃ, anuggahapaccupaṭṭhānaṃ. Satipi ca nesaṃ katthaci avippayoge iṭṭhārammaṇapaṭilābhatuṭṭhi pīti, paṭiladdharasānubhavanaṃ sukhaṃ. Yattha pīti tattha sukhaṃ, yattha sukhaṃ tattha na niyamato pīti. Saṅkhārakkhandhasaṅgahitā pīti, vedanākkhandhasaṅgahitaṃ sukhaṃ. Kantārakhinnassa vanantodakadassanasavanesu viya pīti, vanacchāyappavesanaudakaparibhogesu viya sukhaṃ. Tasmiṃ tasmiṃ samaye pākaṭabhāvato cetaṃ vuttanti veditabbaṃ. Ayañca pīti, idañca sukhaṃ, assa jhānassa, asmiṃ vā jhāne atthīti idaṃ jhānaṃ ‘‘pītisukha’’nti vuccati.

Atha vā pīti ca sukhañca pītisukhaṃ, dhammavinayādayo viya. Vivekajaṃ pītisukhamassa jhānassa, asmiṃ vā jhāne atthīti evampi vivekajaṃpītisukhaṃ. Yatheva hi jhānaṃ, evaṃ pītisukhaṃ pettha vivekajameva hoti, tañcassa atthīti tasmā ekapadeneva ‘‘vivekajaṃ pītisukha’’ntipi vattuṃ yujjati. Vibhaṅge pana ‘‘idaṃ sukhaṃ imāya pītiyā sahagata’’ntiādinā (vibha. 567) nayenetaṃ vuttaṃ. Attho pana tatrāpi evameva daṭṭhabbo.

Paṭhamanti gaṇanānupubbatā paṭhamaṃ, idaṃ paṭhamaṃ samāpajjatītipi paṭhamaṃ. Paccanīkadhamme jhāpetīti jhānaṃ, iminā yogino jhāyantītipi jhānaṃ, paccanīkadhamme ḍahanti gocaraṃ vā cintentīti attho. Sayaṃ vā taṃ jhāyati upanijjhāyatīti jhānaṃ, teneva upanijjhāyanalakkhaṇanti vuccati. Tadetaṃ ārammaṇūpanijjhānaṃ , lakkhaṇūpanijjhānanti duvidhaṃ hoti. Tattha ārammaṇūpanijjhānanti saha upacārena aṭṭha samāpattiyo vuccanti. Kasmā? Kasiṇādiārammaṇūpanijjhāyanato. Lakkhaṇūpanijjhānanti vipassanāmaggaphalāni vuccanti. Kasmā? Lakkhaṇūpanijjhāyanato. Ettha hi vipassanā aniccalakkhaṇādīni upanijjhāyati, vipassanāya upanijjhāyanakiccaṃ pana maggena sijjhatīti maggo lakkhaṇūpanijjhānanti vuccati. Phalaṃ pana nirodhassa tathalakkhaṇaṃ upanijjhāyatīti lakkhaṇūpanijjhānanti vuccati. Imasmiṃ panatthe ārammaṇūpanijjhānameva jhānanti adhippetaṃ.


在这里,"生于远离"中的"远离"是指远离障碍的意思。或者"远离"是指远离了障碍的禅定相应法的聚集。因此,"生于远离"是从远离中产生,或在远离中产生。"喜乐"中,"喜"是使人欢喜的,其特征是喜爱,作用是使身心愉悦或遍满,表现为欢欣。"乐"是快乐,或是很好地消除身心的痛苦,其特征是愉悦,作用是增长相应法,表现为支持。虽然它们有时不分离,但"喜"是获得理想对象时的满足,"乐"是体验所获得的滋味。哪里有喜哪里就有乐,但哪里有乐不一定有喜。喜属于行蕴,乐属于受蕴。喜如疲惫的旅人见到或听到森林中有水,乐如进入树荫和饮用水。这是因为在各个时刻它们都很明显而这样说的。这种喜和这种乐存在于这种禅定中,所以这种禅定被称为"喜乐"。
或者,"喜乐"是喜和乐,如法和律等。"生于远离的喜乐"存在于这种禅定中,所以也可以说是"生于远离的喜乐"。因为正如禅定一样,这里的喜乐也是生于远离的,而且它存在于此,所以用一个词"生于远离的喜乐"来说是合适的。在《分别论》中,是以"这种乐与这种喜相应"等方式来解释的。但其意义应该以同样的方式理解。
"初"是指在数字顺序上是第一个,或者是首先进入的。"禅那"是因为它烧尽对立的法,或者修行者通过它来禅修,意思是烧尽对立的法或思考所缘。或者它自己被观察或被仔细观察,所以叫做禅那,因此说它的特征是仔细观察。它分为两种:所缘的仔细观察和特相的仔细观察。其中,所缘的仔细观察指的是包括近行定在内的八种等至。为什么?因为它们仔细观察遍处等所缘。特相的仔细观察指的是观、道和果。为什么?因为它们仔细观察特相。在这里,观仔细观察无常等特相,而观的仔细观察功能通过道来完成,所以道被称为特相的仔细观察。果则被称为特相的仔细观察,因为它仔细观察灭的如实特相。但在这个意义上,禅那指的只是所缘的仔细观察。


Etthāha – ‘‘katamaṃ pana taṃ jhānaṃ nāma, yaṃ savitakkaṃ savicāraṃ…pe… pītisukhanti evaṃ apadesaṃ arahatī’’ti? Vuccate – yathā sadhano saparijanotiādīsu ṭhapetvā dhanañca parijanañca añño apadesāraho hoti, evaṃ ṭhapetvā vitakkādidhamme aññaṃ apadesārahaṃ natthi. Yathā pana sarathā sapatti senāti vutte senaṅgesuyeva senāsammuti, evamidha pañcasu aṅgesuyeva jhānasammuti veditabbā. Katamesu pañcasu? Vitakko, vicāro, pīti, sukhaṃ, cittekaggatāti etesu. Etāneva hissa ‘‘savitakkaṃ savicāra’’ntiādinā nayena aṅgabhāvena vuttāni. Avuttattā ekaggatā aṅgaṃ na hotīti ce tañca na. Kasmā? Vuttattā eva. Sāpi hi vibhaṅge ‘‘jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā’’ti evaṃ vuttāyeva. Tasmā yathā savitakkaṃ savicāranti, evaṃ sacittekaggatanti idha avuttepi iminā vibhaṅgavacanena cittekaggatāpi aṅgamevāti veditabbā. Yena hi adhippāyena bhagavatā uddeso kato, so eva tena vibhaṅgepi pakāsitoti.

Upasampajjāti upagantvā, pāpuṇitvāti vuttaṃ hoti. Upasampādayitvā vā, nipphādetvāti vuttaṃ hoti. Vibhaṅge pana ‘‘upasampajjāti paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā samphusanā sacchikiriyā upasampadā’’ti vuttaṃ. Tassāpi evamevattho veditabbo. Vihāsinti bodhimaṇḍe nisajjasaṅkhātena iriyāpathavihārena itivuttappakārajhānasamaṅgī hutvā attabhāvassa iriyaṃ vuttiṃ pālanaṃ yapanaṃ yāpanaṃ cāraṃ vihāraṃ abhinipphādesinti attho. Vuttañhetaṃ vibhaṅge – ‘‘viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatī’’ti (vibha. 512).

Kiṃ pana katvā bhagavā imaṃ jhānaṃ upasampajja vihāsīti? Kammaṭṭhānaṃ bhāvetvā. Kataraṃ? Ānāpānassatikammaṭṭhānaṃ. Aññena tadatthikena kiṃ kātabbanti? Aññenapi etaṃ vā kammaṭṭhānaṃ pathavīkasiṇādīnaṃ vā aññataraṃ bhāvetabbaṃ. Tesaṃ bhāvanānayo visuddhimagge (visuddhi. 

1.107) vuttanayeneva veditabbo. Ayaṃ pana viseso – idha bodhisattassa paṭhamābhinipātoyeva appanā hoti. Sesaṃ heṭṭhā vuttanayameva.
有人问："什么是所谓的禅那,它值得被称为'有寻有伺...喜乐'?"回答:就像在"有财富、有随从"等说法中,除了财富和随从外,还有其他值得指称的东西;同样,除了寻等法外,没有其他值得指称的东西。但是,正如说"有车、有步兵的军队"时,军队的概念只在军队的组成部分中,同样在这里,禅那的概念应该理解为只在五个要素中。哪五个?寻、伺、喜、乐、心一境性。这些就是以"有寻有伺"等方式被称为要素的。如果说因为没有提到,所以心一境性不是要素,这是不对的。为什么?因为它已经被提到了。在《分别论》中,它也是这样被提到的:"禅那是寻、伺、喜、乐、心一境性。"因此,就像"有寻有伺"一样,即使这里没有说"有心一境性",根据《分别论》的这段话,应该理解心一境性也是要素。因为世尊以何种意图作出概述,在《分别论》中也是以同样的方式解释的。
"进入"意味着接近、到达。或者说是使之进入、完成。在《分别论》中说:"进入是指获得初禅、再获得、达到、完全达到、触及、完全触及、实现、进入。"这也应该以同样的方式理解。"安住"意味着在菩提座上坐着,具有所说的那种禅那,以这种姿势维持、保持、维护、持续、行动、安住。在《分别论》中说:"安住是指维持、保持、维护、持续、行动、安住,因此称为安住。"
世尊是通过什么方法进入并安住于这种禅那的呢?是通过修习禅修业处。哪种业处?安那般那念业处。其他想要达到这个目的的人应该做什么?其他人也应该修习这个业处或者地遍等其他业处之一。这些修习的方法应该按照《清净道论》(1.107)中所说的方式来理解。但这里有一个不同点:在这里,菩萨一开始就达到了安止定。其余的与前面所说的相同。

1.55) vuttanayeneva veditabbo. Idha pana vuccamāne atibhāriyaṃ vinayanidānaṃ hoti, tasmā pāḷiyā atthappakāsanamattameva karomāti.

Paṭhamajjhānakathā niṭṭhitā.

Dutiyajjhānakathā

Vitakkavicārānaṃ vūpasamāti vitakkassa ca vicārassa cāti imesaṃ dvinnaṃ vūpasamā samatikkamā; dutiyajjhānakkhaṇe apātubhāvāti vuttaṃ hoti. Tattha kiñcāpi dutiyajjhāne sabbepi paṭhamajjhānadhammā na santi, aññeyeva hi paṭhamajjhāne phassādayo, aññe idha; oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ ‘‘vitakkavicārānaṃ vūpasamā’’ti evaṃ vuttanti veditabbaṃ. Ajjhattanti idha niyakajjhattamadhippetaṃ. Vibhaṅge pana ‘‘ajjhattaṃ paccatta’’nti (vibha. 573) ettakameva vuttaṃ. Yasmā pana niyakajjhattaṃ adhippetaṃ, tasmā attani jātaṃ attano santāne nibbattanti ayamettha attho.

Sampasādananti sampasādanaṃ vuccati saddhā. Sampasādanayogato jhānampi sampasādanaṃ, nīlavaṇṇayogato nīlavatthaṃ viya. Yasmā vā taṃ jhānaṃ sampasādanasamannāgatattā vitakkavicārakkhobhavūpasamanena ceto sampasādayati, tasmāpi sampasādananti vuttaṃ. Imasmiñca atthavikappe sampasādanaṃ cetasoti evaṃ padasambandho veditabbo. Purimasmiṃ pana atthavikappe cetasoti etaṃ ekodibhāvena saddhiṃ yojetabbaṃ. Tatrāyaṃ atthayojanā – eko udetīti ekodi, vitakkavicārehi anajjhārūḷhattā aggo seṭṭho hutvā udetīti attho. Seṭṭhopi hi loke ekoti vuccati. Vitakkavicāravirahato vā eko asahāyo hutvātipi vattuṃ vaṭṭati. Atha vā sampayuttadhamme udāyatīti udi, uṭṭhāpetīti attho. Seṭṭhaṭṭhena eko ca so udi cāti ekodi, samādhissetaṃ adhivacanaṃ. Iti imaṃ ekodiṃ bhāveti vaḍḍhayatīti idaṃ dutiyajjhānaṃ ekodibhāvaṃ. So panāyaṃ ekodi yasmā cetaso, na sattassa na jīvassa, tasmā etaṃ cetaso ekodibhāvanti vuttaṃ.

Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, ayañca ekodināmako samādhi; atha kasmā idameva sampasādanaṃ ‘‘cetaso ekodibhāvañcā’’ti vuttanti? Vuccate – aduñhi paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satiyāpi saddhāya sampasādananti na vuttaṃ. Na suppasannattāyeva cettha samādhipi na suṭṭhu pākaṭo, tasmā ekodibhāvantipi na vuttaṃ. Imasmiṃ pana jhāne vitakkavicārapalibodhābhāvena laddhokāsā balavatī saddhā, balavasaddhāsahāyappaṭilābheneva ca samādhipi pākaṭo; tasmā idameva evaṃ vuttanti veditabbaṃ. Vibhaṅge pana ‘‘sampasādananti yā saddhā saddahanā okappanā abhippasādo, cetaso ekodibhāvanti yā cittassa ṭhiti…pe… sammāsamādhī’’ti ettakameva vuttaṃ. Evaṃ vuttena panetena saddhiṃ ayaṃ atthavaṇṇanā yathā na virujjhati aññadatthu saṃsandati ceva sameti ca evaṃ veditabbā.

Avitakkaṃ avicāranti bhāvanāya pahīnattā etasmiṃ etassa vā vitakko natthīti avitakkaṃ. Imināva nayena avicāraṃ. Vibhaṅgepi (vibha. 576) vuttaṃ ‘‘iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā, tena vuccati avitakkaṃ avicāra’’nti.


这里应该按照前面所说的方式理解。但是如果在这里详细解释,会使律藏的序言过于繁重,因此我们只解释经文的意思。
初禅的论述结束。
第二禅的论述
"寻伺平息"是指这两种,即寻和伺的平息、超越;意味着在第二禅的那一刻它们不再出现。虽然在第二禅中,所有第一禅的法都不存在,因为第一禅中的触等法与这里的不同;但为了表明通过超越粗糙的要素而从第一禅获得第二禅等,所以说"寻伺平息"。应该这样理解。"内"在这里指的是自己内在的。在《分别论》中只说"内在,个人的"。因为指的是自己内在的,所以意思是在自己内部生起,在自己的相续中产生。
"信"是指信心。由于与信心相应,禅那也被称为信,就像与蓝色相应的衣服被称为蓝衣一样。或者因为这种禅那具有信心,通过平息寻伺的动摇而使心平静,所以也被称为信。在这种解释中,"信"应该与"心"连在一起理解。而在前一种解释中,"心"应该与"一境性"连在一起。这里的意思是:单独生起称为一境,因为没有被寻伺所扰乱,成为最高、最优秀的而生起。在世间,最优秀的也被称为"一"。或者因为没有寻伺,所以可以说是单独的、无伴的。或者说,它使相应的法生起,即提升它们。因为它是最优秀的,又是生起的,所以称为一境,这是定的别名。因此,这第二禅增长、发展这种一境性。这种一境性是心的,不是有情的,不是生命的,所以说它是"心一境性"。
难道这种信心在初禅中不存在吗?这种被称为一境性的定力也存在啊;那为什么只有这里被称为"信心,心一境性"呢?回答:因为初禅由于寻伺的动摇,就像波浪起伏的水一样不够清净,所以即使有信心也不说是信。正是因为不够清净,所以定力也不太明显,因此也不说是一境性。但在这个禅那中,因为没有寻伺的障碍,所以信心变得强大,而且因为获得了强大信心的帮助,定力也变得明显;所以只有这里这样说。在《分别论》中只说:"信是信心、信仰、确信、清净;心一境性是心的安住...正定。"这个注释应该理解为与《分别论》所说的不相矛盾,反而是一致和协调的。
"无寻无伺"是指在这个禅那中或对于这个禅那,因为通过修习而断除了寻,所以是无寻的。同样的方法也适用于无伺。在《分别论》中也说:"因此这个寻和这个伺是平静的、安宁的、止息的、消失的、完全消失的、固定的、完全固定的、枯竭的、完全枯竭的、终止的,所以称为无寻无伺。"


Etthāha – nanu ca ‘‘vitakkavicārānaṃ vūpasamāti imināpi ayamattho siddho, atha kasmā puna vuttaṃ avitakkaṃ avicāra’’nti? Vuccate – evametaṃ siddho vāyamattho, na panetaṃ tadatthadīpakaṃ; nanu avocumha – ‘‘oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vutta’’nti.

Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālusiyassa. Vitakkavicārānañca vūpasamā ekodibhāvaṃ na upacārajjhānamiva nīvaraṇappahānā, na paṭhamajjhānamiva ca aṅgapātubhāvāti evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ. Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaavicāraṃ, na tatiyacatutthajjhānāni viya cakkhuviññāṇādīni viya ca abhāvāti evaṃ avitakkaavicārabhāvassa hetuparidīpakañca, na vitakkavicārābhāvamattaparidīpakaṃ. Vitakkavicārābhāvamattaparidīpakameva pana ‘‘avitakkaṃ avicāra’’nti idaṃ vacanaṃ, tasmā purimaṃ vatvāpi puna vattabbamevāti.

Samādhijanti paṭhamajjhānasamādhito sampayuttasamādhito vā jātanti attho. Tattha kiñcāpi paṭhamampi sampayuttasamādhito jātaṃ, atha kho ayameva ‘‘samādhī’’ti vattabbataṃ arahati vitakkavicārakkhobhavirahena ativiya acalattā suppasannattā ca. Tasmā imassa vaṇṇabhaṇanatthaṃ idameva ‘‘samādhija’’nti vuttaṃ. Pītisukhanti idaṃ vuttanayameva.

Dutiyanti gaṇanānupubbato dutiyaṃ, idaṃ dutiyaṃ samāpajjatītipi dutiyaṃ. Jhānanti ettha pana yathā paṭhamajjhānaṃ vitakkādīhi pañcaṅgikaṃ hoti, evamidaṃ sampasādādīhi ‘‘caturaṅgika’’nti veditabbaṃ. Yathāha – ‘‘jhānanti sampasādo, pīti, sukhaṃ, cittassekaggatā’’ti (vibha. 580). Pariyāyoyeva ceso. Sampasādanaṃ pana ṭhapetvā nippariyāyena tivaṅgikamevetaṃ hoti. Yathāha – ‘‘katamaṃ tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti? Pīti, sukhaṃ, cittassekaggatā’’ti (dha. sa. 161). Sesaṃ vuttanayamevāti.

Dutiyajjhānakathā niṭṭhitā.

Tatiyajjhānakathā

Pītiyāca virāgāti ettha vuttatthāyeva pīti. Virāgoti tassā jigucchanaṃ vā samatikkamo vā. Ubhinnamantarā ‘‘ca’’ saddo sampiṇḍanattho, so hi vūpasamaṃ vā sampiṇḍeti vitakkavicāravūpasamaṃ vā. Tattha yadā vūpasamameva sampiṇḍeti, tadā pītiyā virāgā ca, kiñca bhiyyo vūpasamā cāti evaṃ yojanā veditabbā. Imissā ca yojanāyaṃ virāgo jigucchanattho hoti. Tasmā pītiyā jigucchanā ca vūpasamā cāti ayamattho daṭṭhabbo. Yadā pana vitakkavicāravūpasamaṃ sampiṇḍeti, tadā pītiyā ca virāgā, kiñca bhiyyo vitakkavicārānañca vūpasamāti evaṃ yojanā veditabbā. Imissā ca yojanāyaṃ virāgo samatikkamanattho hoti. Tasmā pītiyā ca samatikkamā, vitakkavicārānañca vūpasamāti ayamattho daṭṭhabbo.

Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ. ‘‘Vitakkavicārānaṃ vūpasamā’’ti hi vutte idaṃ paññāyati – ‘‘nūna vitakkavicāravūpasamo maggo imassa jhānassā’’ti. Yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ ‘‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā’’ti (ma. ni. 

有人问:"难道'寻伺平息'这句话不已经表达了这个意思吗?那为什么还要再说'无寻无伺'呢?"回答:确实,这个意思已经表达了,但那句话并不是为了说明这个意思;我们不是说过:"为了表明通过超越粗糙的要素而从第一禅获得第二禅等,所以说'寻伺平息'"吗?
此外,"寻伺平息"是指这种信心,而不是烦恼的混浊。因寻伺的平息而有一境性,不像近行定因障碍的去除,也不像初禅因要素的出现。这样,这句话是为了说明信心和一境性的原因。同样,"寻伺平息"使这个禅那成为无寻无伺,不是像第三第四禅或眼识等那样本来就没有。这样,它是为了说明无寻无伺的原因,而不仅仅是说明寻伺的不存在。而"无寻无伺"这句话只是说明寻伺的不存在,所以即使说了前面那句,还是需要再说这句。
"定生"是指从初禅的定或相应的定中生起的意思。虽然第一禅也是从相应的定中生起的,但只有这个才值得称为"定",因为没有寻伺的动摇而非常稳定和清净。因此,为了赞美它,只说这个是"定生"。"喜乐"这个已经解释过了。
"第二"是指在数字顺序上第二,或者是第二个进入的,所以称为第二。关于"禅那",应该理解为:正如初禅有寻等五个要素,这个有信等四个要素。如说:"禅那是信、喜、乐、心一境性。"这只是一种说法。除去信,实际上它只有三个要素。如说:"在那时什么是三支禅?喜、乐、心一境性。"其余的与前面所说的相同。
第二禅的论述结束。
第三禅的论述
"离喜"中的"喜"已经解释过了。"离"是指厌恶或超越它。中间的"和"字是连接词,它或者连接平息,或者连接寻伺的平息。当它连接平息时,应理解为"离喜和更进一步的平息"。在这种解释中,"离"的意思是厌恶。所以应该理解为厌恶喜和平息。当它连接寻伺的平息时,应理解为"离喜和更进一步的寻伺平息"。在这种解释中,"离"的意思是超越。所以应该理解为超越喜和寻伺的平息。
虽然这些寻伺在第二禅就已经平息了,但这里提到它们是为了说明这个禅那的道路和赞美它。因为说"寻伺平息"时,人们就会明白:"寻伺的平息肯定是这个禅那的道路。"就像在第三圣道中,虽然身见等还没有被断除,但仍说"由于断除五下分结"(中部

2.132) evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti tadadhigamāya ussukānaṃ ussāhajanakaṃ; evamevaṃ idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti. Tenāyamattho vutto – ‘‘pītiyā ca samatikkamā, vitakkavicārānañca vūpasamā’’ti.

Upekkhako ca vihāsinti ettha upapattito ikkhatīti upekkhā, samaṃ passati, apakkhapatitāva hutvā passatīti attho. Tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī ‘‘upekkhako’’ti vuccati. Upekkhā pana dasavidhā hoti – chaḷaṅgupekkhā, brahmavihārupekkhā, bojjhaṅgupekkhā, vīriyupekkhā, saṅkhārupekkhā, vedanupekkhā, vipassanupekkhā, tatramajjhattupekkhā, jhānupekkhā, pārisuddhupekkhāti. Evamayaṃ dasavidhāpi tattha tattha āgatanayato bhūmipuggalacittārammaṇato, khandhasaṅgaha-ekakkhaṇakusalattikasaṅkhepavasena ca aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāya vuttanayeneva veditabbā. Idha pana vuccamānā vinayanidānaṃ atibhāriyaṃ karotīti na vuttā. Lakkhaṇādito pana idha adhippetupekkhā majjhattalakkhaṇā, anābhogarasā, abyāpārapaccupaṭṭhānā, pītivirāgapadaṭṭhānāti.

Etthāha – nanu cāyaṃ atthato tatramajjhattupekkhāva hoti, sā ca paṭhamadutiyajjhānesupi atthi, tasmā tatrāpi ‘‘upekkhako ca vihāsi’’nti evamayaṃ vattabbā siyā, sā kasmā na vuttāti? Aparibyattakiccato. Aparibyattañhi tassā tattha kiccaṃ, vitakkādīhi abhibhūtattā. Idha panāyaṃ vitakkavicārapītīhi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā, tasmā vuttāti.

Niṭṭhitā ‘‘upekkhako ca vihāsi’’nti etassa sabbaso atthavaṇṇanā.

Idāni sato ca sampajānoti ettha saratīti sato, sampajānātīti sampajāno. Puggalena sati ca sampajaññañca vuttaṃ. Tattha saraṇalakkhaṇā sati, asammussanarasā, ārakkhapaccupaṭṭhānā; asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ. Tattha kiñcāpi idaṃ satisampajaññaṃ purimajjhānesupi atthi, muṭṭhassatissa hi asampajānassa upacārajjhānamattampi na sampajjati, pageva appanā; oḷārikattā pana tesaṃ jhānānaṃ bhūmiyaṃ viya purisassa cittassa gati sukhā hoti, abyattaṃ tattha satisampajaññakiccaṃ. Oḷārikaṅgappahānena pana sukhumattā imassa jhānassa purisassa khuradhārāyaṃ viya satisampajaññakiccapariggahitāyeva cittassa gati icchitabbāti idheva vuttaṃ. Kiñca bhiyyo? Yathāpi dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati; evamidaṃ tatiyajjhānasukhaṃ pītito apanītampi satisampajaññārakkhena arakkhiyamānaṃ punadeva pītiṃ upagaccheyya pītisampayuttameva siyā. Sukhe vāpi sattā rajjanti, idañca atimadhuraṃ sukhaṃ, tato paraṃ sukhābhāvā . Satisampajaññānubhāvena panettha sukhe asārajjanā hoti, no aññathāti imampi atthavisesaṃ dassetuṃ idaṃ idheva vuttanti veditabbaṃ.

Idāni sukhañca kāyena paṭisaṃvedesinti ettha kiñcāpi tatiyajjhānasamaṅgino sukhappaṭisaṃvedanābhogo natthi, evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ, yaṃ vā taṃ nāmakāyasampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpakāyo phuṭo, yassa phuṭattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃvedeyya, tasmā etamatthaṃ dassento ‘‘sukhañca kāyena paṭisaṃvedesi’’nti āha.


这就像说断除,是为了赞美,能激发那些想要证得它的人的热情;同样,在这里说寻伺的平息,虽然它们还没有平息,也是为了赞美。因此说:"超越喜和寻伺的平息"。
"住于舍"中,"舍"是指平等地观察,意思是公正地观察,不偏不倚地观察。因为具有清晰、广大、有力的舍,所以第三禅的修习者被称为"住于舍"。舍有十种:六支舍、梵住舍、觉支舍、精进舍、行舍、受舍、观舍、中舍、禅舍、清净舍。这十种舍应该按照《法聚论注》《阿达萨利尼》中所说的方法,从它们出现的地方、地、人、心、所缘,以及蕴的包摄、一刹那、善三法的总结等方面来理解。在这里不详细解释,因为那样会使律藏的序言过于繁重。从特征等方面来说,这里所指的舍以平衡为特征,以不关注为作用,以不干预为现起,以离喜为近因。
有人问:难道这在本质上不就是中舍吗?而且它在初禅和第二禅中也存在,那么为什么在那里不说"住于舍"呢?答:因为它的作用不明显。在那里它的作用不明显,因为被寻等所压制。但在这里,因为不被寻、伺、喜所压制,它变得像抬起头来一样,作用变得明显,所以才提到它。
"住于舍"的全面解释到此结束。
现在,"念和正知"中,"念"是指记忆,"正知"是指清楚地了知。这里用人来表示念和正知。其中,念以记忆为特征,以不忘失为作用,以守护为现起;正知以不迷惑为特征,以判断为作用,以审察为现起。虽然这种念和正知在前面的禅那中也存在,因为失念和不正知的人连近行定都无法达到,更不用说安止定了;但因为那些禅那比较粗糙,心的活动就像人在地上行走一样容易,念和正知的作用不明显。但由于舍弃了粗糙的要素,这个禅那变得微细,心的活动就像人在剃刀边缘上行走一样需要念和正知的保护,所以只在这里提到。更进一步说,就像被带离母牛的小牛如果不被看管就会再次回到母牛那里;同样,这第三禅的乐如果离开了喜,如果不被念和正知看管,就会再次回到喜,变成与喜相应。而且众生会对乐产生贪着,这种乐极其甜美,再往上就没有乐了。只有通过念和正知的力量,才能不对这种乐产生贪着,不是别的原因。为了说明这个特殊的意义,所以只在这里提到它。
现在,"身感受乐"中,虽然处于第三禅的人没有感受乐的意图,但因为他的名身与乐相应,或者说那个与名身相应的乐,由于它所引起的极其微妙的色法遍满他的色身,所以即使出定后也能感受到乐。为了说明这个意思,所以说"身感受乐"。


Idāni yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti ettha yaṃjhānahetu yaṃjhānakāraṇā taṃ tatiyajjhānasamaṅgīpuggalaṃ buddhādayo ariyā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti pakāsenti, pasaṃsantīti adhippāyo. Kinti? ‘‘Upekkhako satimā sukhavihārī’’ti. Taṃ tatiyaṃ jhānaṃ upasampajja vihāsinti evamettha yojanā veditabbā.

Kasmā pana taṃ te evaṃ pasaṃsantīti? Pasaṃsārahato. Ayañhi yasmā atimadhurasukhe sukhapāramippattepi tatiyajjhāne upekkhako, na tattha sukhābhisaṅgena ākaḍḍhīyati, yathā ca pīti na uppajjati; evaṃ upaṭṭhitassatitāya satimā. Yasmā ca ariyakantaṃ ariyajanasevitameva ca asaṃkiliṭṭhaṃ sukhaṃ nāmakāyena paṭisaṃvedeti, tasmā pasaṃsāraho. Iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsentā ‘‘upekkhako satimā sukhavihārī’’ti evaṃ pasaṃsantīti veditabbaṃ.

Tatiyanti gaṇanānupubbato tatiyaṃ. Idaṃ tatiyaṃ samāpajjatītipi tatiyaṃ. Jhānanti ettha ca yathā dutiyaṃ sampasādādīhi caturaṅgikaṃ; evamidaṃ upekkhādīhi pañcaṅgikaṃ. Yathāha – ‘‘jhānanti upekkhā sati sampajaññaṃ sukhaṃ cittassa ekaggatā’’ti (vibha. 591). Pariyāyoyeva ceso. Upekkhāsatisampajaññāni pana ṭhapetvā nippariyāyena duvaṅgikamevetaṃ hoti. Yathāha – ‘‘katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti ? Sukhaṃ, cittassekaggatā’’ti (dha. sa. 163). Sesaṃ vuttanayamevāti.

Tatiyajjhānakathā niṭṭhitā.

Catutthajjhānakathā

Sukhassa ca pahānā dukkhassa ca pahānāti kāyikasukhassa ca kāyikadukkhassa ca pahānā. Pubbevāti tañca kho pubbeva, na catutthajjhānakkhaṇe . Somanassadomanassānaṃ atthaṅgamāti cetasikasukhassa ca cetasikadukkhassa cāti imesampi dvinnaṃ pubbeva atthaṅgamā pahānā icceva vuttaṃ hoti. Kadā pana nesaṃ pahānaṃ hoti? Catunnaṃ jhānānaṃ upacārakkhaṇe. Somanassañhi catutthajjhānassa upacārakkhaṇeyeva pahīyati, dukkhadomanassasukhāni paṭhamadutiyatatiyānaṃ upacārakkhaṇesu. Evametesaṃ pahānakkamena avuttānaṃ, indriyavibhaṅge pana indriyānaṃ uddesakkameneva idhāpi vuttānaṃ sukhadukkhasomanassa domanassānaṃ pahānaṃ veditabbaṃ.

Yadi panetāni tassa tassa jhānassupacārakkhaṇeyeva pahīyanti, atha kasmā ‘‘kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamajjhānaṃ upasampajja viharati, etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. Kattha cuppannaṃ domanassindriyaṃ… sukhindriyaṃ… somanassindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthajjhānaṃ upasampajja viharati, etthuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhatī’’ti (saṃ. ni. 

现在,"圣者们称赞他为'住于舍,具念,安乐'"中,因为这个禅那,由于这个禅那,佛陀等圣者们宣说、教导、安立、开示、分别、阐明、解释,意思是赞美具有第三禅的人。怎么赞美呢?"住于舍,具念,安乐"。应该理解为:他进入并安住于第三禅。
为什么他们这样赞美他呢?因为值得赞美。因为他虽然在这极其甜美的乐、达到乐的极致的第三禅中,却能保持舍心,不被乐的执着所吸引,也不像喜那样生起;同时因为具有现前的念而具念。因为他以名身感受圣者所喜爱、圣者所常修习的无染污之乐,所以值得赞美。因此,应该理解为:圣者们宣说这些值得赞美的功德,以此来赞美他,所以说"住于舍,具念,安乐"。
"第三"是指在数字顺序上第三,或者是第三个进入的,所以称为第三。关于"禅那",应该理解为:正如第二禅有信等四个要素,这个有舍等五个要素。如说:"禅那是舍、念、正知、乐、心一境性。"这只是一种说法。除去舍、念、正知,实际上它只有两个要素。如说:"在那时什么是两支禅?乐和心一境性。"其余的与前面所说的相同。
第三禅的论述结束。
第四禅的论述
"断乐和断苦"是指断除身体的乐和身体的苦。"先前"是指在那之前,不是在第四禅的那一刻。"喜忧的消失"是指心理的乐和心理的苦这两者先前的消失,也就是断除。它们什么时候断除呢?在四种禅那的近行定的时刻。喜在第四禅的近行定时就断除了,苦、忧、乐则在第一、第二、第三禅的近行定时断除。虽然这里没有按照它们断除的顺序来说,但在《根分别》中是按照根的列举顺序来说的,在这里也应该理解为按照乐、苦、喜、忧的顺序来说它们的断除。
如果这些在各自禅那的近行定时就断除了,那为什么说:"苦根在哪里完全灭尽?在这里,比丘远离欲望...进入并安住于初禅,在这里生起的苦根完全灭尽。忧根...乐根...喜根在哪里完全灭尽?在这里,比丘断乐...进入并安住于第四禅,在这里生起的喜根完全灭尽。"(相应部

5.510) evaṃ jhānesveva nirodho vuttoti? Atisayanirodhattā. Atisayanirodho hi nesaṃ paṭhamajjhānādīsu, na nirodhoyeva; nirodhoyeva pana upacārakkhaṇe, nātisayanirodho. Tathā hi nānāvajjane paṭhamajjhānūpacāre niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vā visamāsanupatāpena vā siyā uppatti, na tveva antoappanāyaṃ. Upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti; paṭipakkhena avihatattā. Antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti. Sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ; paṭipakkhena vihatattā. Nānāvajjane eva ca dutiyajjhānūpacāre pahīnassa domanassindriyassa yasmā etaṃ vitakkavicārappaccayepi kāyakilamathe cittupaghāte ca sati uppajjati, vitakkavicārābhāve neva uppajjati. Yattha pana uppajjati tattha vitakkavicārabhāve. Appahīnā eva ca dutiyajjhānūpacāre vitakkavicārāti tatthassa siyā uppatti; appahīnapaccayattā. Na tveva dutiyajjhāne; pahīnapaccayattā. Tathā tatiyajjhānūpacāre pahīnassāpi sukhindriyassa pītisamuṭṭhānapaṇītarūpaphuṭakāyassa siyā uppatti, na tveva tatiyajjhāne. Tatiyajjhāne hi sukhassa paccayabhūtā pīti sabbaso niruddhāti. Tathā catutthajjhānūpacāre pahīnassāpi somanassindriyassa āsannattā, appanāppattāya upekkhāya abhāvena sammā anatikkantattā ca siyā uppatti, na tveva catutthajjhāne. Tasmā eva ca ‘‘etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’’ti tattha tattha aparisesaggahaṇaṃ katanti.

Etthāha – ‘‘athevaṃ tassa tassa jhānassūpacāre pahīnāpi etā vedanā idha kasmā samāharī’’ti? Sukhaggahaṇatthaṃ. Yā hi ayaṃ ‘‘adukkhamasukha’’nti ettha adukkhamasukhā vedanā vuttā, sā sukhumā atidubbiññeyyā na sakkā sukhena gahetuṃ. Tasmā yathā nāma duṭṭhassa yathā vā tathā vā upasaṅkamitvā gahetuṃ asakkuṇeyyassa goṇassa gahaṇatthaṃ gopo ekasmiṃ vaje sabbe gāvo samāharati, athekekaṃ nīharanto paṭipāṭiyā āgataṃ ‘‘ayaṃ so, gaṇhatha na’’nti tampi gāhāpayati; evameva bhagavā sukhaggahaṇatthaṃ sabbā etā samāhari. Evañhi samāhaṭā etā dassetvā ‘‘yaṃ neva sukhaṃ na dukkhaṃ na somanassaṃ na domanassaṃ, ayaṃ adukkhamasukhā vedanā’’ti sakkā hoti esā gāhayituṃ.

Apica adukkhamasukhāya cetovimuttiyā paccayadassanatthañcāpi etā vuttāti veditabbā. Sukhappahānādayo hi tassā paccayā. Yathāha – ‘‘cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. Idhāvuso, bhikkhu, sukhassa ca pahānā…pe… catutthajjhānaṃ upasampajja viharati. Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā’’ti (ma. ni. 

这样说“在禅那中有灭”是指什么呢?是因为有极大的灭。极大的灭确实存在于他们的初禅等中，而不仅仅是灭；而在近行定中确实有灭，但不是极大的灭。因为在各种错误中,在初禅的近行定中，即使是被压制的苦根，也可能因被蛇咬或其他触觉而生起，而不是仅仅是内心的安住。在近行定中，即使是被压制的也并不完全压制；因对立面没有被打击。而内心的安住则因喜的充盈而使全身都感到快乐。快乐的身体中，苦根是完全被压制的；因对立面没有被打击。在各种错误中，第二禅的近行定中，因被断除的忧根，因思维和探讨的缘故，心中会生起身体的烦恼，而在思维和探讨不存在时则不会生起。若在此生起，则在思维和探讨存在时生起。第二禅的近行定中，思维和探讨并未被完全断除；因未被断除的缘故。而在第三禅的近行定中，因被断除的乐根，因喜的生起而使身体的触感生起，而在第三禅中并不生起。在第三禅中，因乐的缘故，喜是完全压制的。同样，在第四禅的近行定中，因被断除的喜根，因接近而未达到的缘故，因舍的缺失而无法超越，所以在第四禅中并不生起。因此，“在这里生起的苦根完全灭尽”，在各个地方都应理解为完全灭尽。
有人问：“那么，为什么在这些禅那的近行定中，虽然被断除的感觉在这里又被聚集起来?”是为了聚集快乐。这里所说的“无苦无乐”的感觉是指无苦无乐的感觉，它非常细微，难以察觉，无法用快乐来掌握。因此，就像一个愚蠢的人无法接近或掌握一只难以捉住的牛一样，牧牛人会在一处将所有的牛聚集在一起，而在另一个地方把它们带走，告诫他们：“这个是你的，抓住它。”同样，世尊为了聚集快乐而将所有这些感觉聚集在一起。因为这样聚集起来后，可以说：“这既不是快乐，也不是苦，也不是喜，也不是忧，这就是无苦无乐的感觉。”
此外，关于无苦无乐的心解脱，也可以说这些也被提到。快乐的断除等都是它的因缘。如说：“四种因缘确实是无苦无乐的心解脱的入定。在这里，比丘断除快乐……进入并安住于第四禅。这四种因缘确实是无苦无乐的心解脱的入定。”

1.458). Yathā vā aññattha pahīnāpi sakkāyadiṭṭhiādayo tatiyamaggassa vaṇṇabhaṇanatthaṃ tattha pahīnāti vuttā; evaṃ vaṇṇabhaṇanatthampetassa jhānassetā idha vuttātipi veditabbā. Paccayaghātena vā ettha rāgadosānaṃ atidūrabhāvaṃ dassetumpetā vuttāti veditabbā. Etāsu hi sukhaṃ somanassassa paccayo, somanassaṃ rāgassa, dukkhaṃ domanassassa, domanassaṃ dosassa. Sukhādighātena ca te sappaccayā rāgadosā hatāti atidūre hontīti.

Adukkhamasukhanti dukkhābhāvena adukkhaṃ, sukhābhāvena asukhaṃ. Etenettha dukkhasukhapaṭipakkhabhūtaṃ tatiyavedanaṃ dīpeti, na dukkhasukhābhāvamattaṃ. Tatiyavedanā nāma – adukkhamasukhā, upekkhātipi vuccati. Sā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā, majjhattarasā, avibhūtapaccupaṭṭhānā, sukhanirodhapadaṭṭhānāti veditabbā. Upekkhāsatipārisuddhinti upekkhāya janitasatipārisuddhiṃ. Imasmiñhi jhāne suparisuddhā sati. Yā ca tassā satiyā pārisuddhi, sā upekkhāya katā na aññena; tasmā etaṃ upekkhāsatipārisuddhinti vuccati. Vibhaṅgepi vuttaṃ – ‘‘ayaṃ sati imāya upekkhāya visadā hoti parisuddhā pariyodātā, tena vuccati – ‘upekkhāsatipārisuddhi’’’nti (vibha. 597). Yāya ca upekkhāya ettha satiyā pārisuddhi hoti, sā atthato tatramajjhattatā veditabbā. Na kevalañcettha tāya satiyeva parisuddhā, apica kho sabbepi sampayuttadhammā; satisīsena pana desanā vuttā.

Tattha kiñcāpi ayaṃ upekkhā heṭṭhāpi tīsu jhānesu vijjati, yathā pana divā sūriyappabhābhibhavā sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā alābhā divā vijjamānāpi candalekhā aparisuddhā hoti apariyodātā; evamayampi tatramajjhattupekkhācandalekhā vitakkavicārādipaccanīkadhammatejābhibhavā sabhāgāya ca upekkhāvedanārattiyā alābhā vijjamānāpi paṭhamādijjhānabhedesu aparisuddhā hoti. Tassā ca aparisuddhāya divā aparisuddhacandalekhāya pabhā viya sahajātāpi satiādayo aparisuddhāva honti; tasmā tesu ekampi ‘‘upekkhāsatipārisuddhi’’nti na vuttaṃ. Idha pana vitakkādipaccanīkadhammatejābhibhavābhāvā sabhāgāya ca upekkhāvedanārattiyā paṭilābhā ayaṃ tatramajjhattupekkhācandalekhā ativiya parisuddhā, tassā parisuddhattā parisuddhacandalekhāya pabhā viya sahajātāpi satiādayo parisuddhā honti pariyodātā, tasmā idameva upekkhāsatipārisuddhinti vuttanti veditabbaṃ.

Catutthanti gaṇanānupubbato catutthaṃ. Idaṃ catutthaṃ samāpajjatītipi catutthaṃ. Jhānanti ettha yathā tatiyaṃ upekkhādīhi pañcaṅgikaṃ; evamidaṃ upekkhādīhi tivaṅgikaṃ. Yathāha – ‘‘jhānanti upekkhā, sati cittassekaggatā’’ti. Pariyāyo eva ceso. Ṭhapetvā pana satiṃ upekkhekaggatameva gahetvā nippariyāyena duvaṅgikamevetaṃ hoti. Yathāha – ‘‘katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti? Upekkhā, cittassekaggatā’’ti (dha. sa. 165). Sesaṃ vuttanayamevāti.

Catutthajjhānakathā niṭṭhitā.

Pubbenivāsakathā



如是，关于“在第三道上被断除的见解”等等，应该理解为“被断除的”是为了说明第三道的特征；同样，为了说明禅那的特征，这里也提到了相关的内容。这里还应该理解为，因果的障碍显示了贪、恼的极端远离。在这些中，快乐是愉悦的因，愉悦是贪的因，痛苦是忧的因，忧是恼的因。因快乐的缘故，它们的贪、恼是极其遥远的。
“无苦无乐”是指因无苦而无苦，因无乐而无乐。由此可见，第三种感觉是与痛苦和快乐相对立的，而不是仅仅是痛苦和快乐的缺失。第三种感觉即是无苦无乐，也称为平等。它具有理想与非理想的相反体验特征，中等的味道，未被分散的现起，因快乐的灭而生起。平等的具念是指由平等而生起的具念。在这个禅那中，具念是非常清净的。它的具念的清净是由平等而成，而不是由其他因素；因此称之为“平等的具念”。在《解说》中也有提到：“这具念因平等而清晰、清净、明亮，因此称为‘平等的具念’”。通过平等的具念而生起的具念，在本质上应理解为中等的状态。这里的具念并非仅仅是清净，而是所有相关法都具备；但以具念为主的教导被提到。
虽然这个平等在前面的三个禅那中也存在，但就像白天因为太阳的光辉而被掩盖，因自身的功德而显现，夜晚的光辉却是微弱的；同样，这里的平等因思维、探讨等障碍而显现，尽管在初禅和其他禅那中存在的平等并不清净。因此在这些中并没有提到“平等的具念”。而这里因思维、探讨等障碍的缺失，因自身的功德而显现的平等是极其清净的。因其清净，平等的光辉也如同清净的光辉一样，因具念等而清净，因此应理解为“平等的具念”。
“第四”是指在数字顺序上第四。这个第四也可以理解为“进入并安住于第四”。关于“禅那”，如同第三禅有平等等五个要素；同样，这里也有平等等三个要素。如说：“禅那是平等、具念、心一境性。”这只是一种说法。除去具念，实际上它只有两个要素。如说：“在那时，什么是两支禅？平等、心一境性。”其余的与前面所说的相同。
第四禅的论述到此结束。
前生的论述

12. Iti imāni cattāri jhānāni kesañci cittekaggatatthāni honti, kesañci vipassanāpādakāni, kesañci abhiññāpādakāni, kesañci nirodhapādakāni, kesañci bhavokkamanatthāni. Tattha khīṇāsavānaṃ cittekaggatatthāni honti, te hi samāpajjitvā ‘‘ekaggacittā sukhaṃ divasaṃ viharissāmā’’ti iccevaṃ kasiṇaparikammaṃ katvā aṭṭha samāpattiyo nibbattenti. Sekkhaputhujjanānaṃ ‘‘samāpattito vuṭṭhāya samāhitena cittena vipassissāmā’’ti nibbattentānaṃ vipassanāpādakāni honti. Ye pana aṭṭha samāpattiyo nibbattetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā samāpattito vuṭṭhāya ‘‘ekopi hutvā bahudhā hotī’’ti vuttanayā abhiññāyo patthentā nibbattenti, tesaṃ abhiññāpādakāni honti. Ye pana aṭṭha samāpattiyo nibbattetvā ‘‘nirodhasamāpattiṃ samāpajjitvā sattāhaṃ acittakā hutvā diṭṭheva dhamme nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā’’ti nibbattenti, tesaṃ nirodhapādakāni honti. Ye pana aṭṭha samāpattiyo nibbattetvā ‘‘aparihīnajjhānā hutvā brahmaloke uppajjissāmā’’ti nibbattenti, tesaṃ bhavokkamanatthāni honti.

Bhagavatā panidaṃ catutthajjhānaṃ bodhirukkhamūle nibbattitaṃ, taṃ tassa vipassanāpādakañceva ahosi abhiññāpādakañca nirodhapādakañca sabbakiccasādhakañca sabbalokiyalokuttaraguṇadāyakanti veditabbaṃ. Yesañca guṇānaṃ dāyakaṃ ahosi, tesaṃ ekadesaṃ dassento ‘‘so evaṃ samāhite citte’’tiādimāha.

Tattha soti so ahaṃ. Evanti catutthajjhānakkamanidassanametaṃ. Iminā kamena catutthajjhānaṃ paṭilabhitvāti vuttaṃ hoti. Samāhiteti iminā catutthajjhānasamādhinā samāhite. Parisuddhetiādīsu pana upekkhāsatipārisuddhibhāvena parisuddhe. Parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hoti. Sukhādīnaṃ paccayānaṃ ghātena vihatarāgādiaṅgaṇattā anaṅgaṇe. Anaṅgaṇattāyeva ca vigatūpakkilese; aṅgaṇena hi cittaṃ upakkilissati. Subhāvitattā mudubhūte, vasībhāvappatteti vuttaṃ hoti. Vase vattamānañhi cittaṃ mudūti vuccati. Muduttāyeva ca kammaniye, kammakkhame kammayoggeti vuttaṃ hoti. Mudu hi cittaṃ kammaniyaṃ hoti sudhantamiva suvaṇṇaṃ, tadubhayampi ca subhāvitattā eva. Yathāha – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ bahulīkataṃ mudu ca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta’’nti (a. ni. 

这样,这四种禅那对某些人来说是为了获得心一境性,对某些人来说是为了作为观禅的基础,对某些人来说是为了作为神通的基础,对某些人来说是为了作为灭尽定的基础,对某些人来说是为了投生。其中,对于漏尽者来说是为了心一境性,他们修习遍处作为准备,然后生起八种等至,想:"我们将以一境心快乐地度过这一天。"对于有学和凡夫来说,当他们生起它们想:"从等至出来后,我们将以定心修习观禅",这是为了作为观禅的基础。对于那些生起八种等至后,进入作为神通基础的禅那,从等至出来后,希望获得"一个变成多个"等神通的人来说,这是为了作为神通的基础。对于那些生起八种等至后,想:"我们将进入灭尽定,七天没有心识,在现法中获得灭、涅槃,快乐地安住"而生起它们的人来说,这是为了作为灭尽定的基础。对于那些生起八种等至后,想:"我们将保持不失禅那,投生到梵天界"而生起它们的人来说,这是为了投生。
世尊在菩提树下生起的这个第四禅,应该理解为既是他的观禅基础,也是神通基础,也是灭尽定基础,能成就一切事,能赐予一切世间出世间功德。为了显示它所赐予的部分功德,他说:"如是心得定"等。
其中,"他"是指"我"。"如是"是表示达到第四禅的过程。意思是:通过这个过程获得第四禅。"得定"是指通过这第四禅定而得定。在"清净"等中,因为具有舍念清净的状态而清净。正因为清净所以明净,意思是说明亮。因为断除了乐等的因缘,所以没有贪等污点,称为无垢。正因为无垢所以远离染污;因为有污点才会使心染污。因为善修所以柔软,意思是说达到自在。处于自在中的心被称为柔软。正因为柔软所以适业,意思是说能忍受工作、适合工作。柔软的心是适业的,就像精炼的金子,这两者都是因为善修的缘故。如说:"诸比丘,我不见有任何一法,若如是修习、多修习,会变得柔软、适业,如此心,诸比丘

1.22).

Etesu parisuddhabhāvādīsu ṭhitattā ṭhite. Ṭhitattāyeva āneñjappatte, acale niriñjaneti vuttaṃ hoti. Mudukammaññabhāvena vā attano vase ṭhitattā ṭhite, saddhādīhi pariggahitattā āneñjappatte. Saddhāpariggahitañhi cittaṃ assaddhiyena na iñjati, vīriyapariggahitaṃ kosajjena na iñjati, satipariggahitaṃ pamādena na iñjati, samādhipariggahitaṃ uddhaccena na iñjati, paññāpariggahitaṃ avijjāya na iñjati, obhāsagataṃ kilesandhakārena na iñjati. Imehi chahi dhammehi pariggahitaṃ āneñjappattaṃ cittaṃ hoti. Evaṃ aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya.

Aparo nayo – catutthajjhānasamādhinā samāhite. Nīvaraṇadūrībhāvena parisuddhe. Vitakkādisamatikkamena pariyodāte. Jhānappaṭilābhapaccayānaṃ pāpakānaṃ icchāvacarānaṃ abhāvena anaṅgaṇe. Abhijjhādīnaṃ cittūpakkilesānaṃ vigamena vigatūpakkilese. Ubhayampi cetaṃ anaṅgaṇavatthasuttānusārena (ma. ni. 1.57 ādayo) veditabbaṃ. Vasippattiyā mudubhūte. Iddhipādabhāvūpagamena kammaniye. Bhāvanāpāripūriyā paṇītabhāvūpagamena ṭhiteāneñjappatte. Yathā āneñjappattaṃ hoti; evaṃ ṭhiteti attho. Evampi aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya, pādakaṃ padaṭṭhānabhūtanti attho.

Pubbenivāsānussatiñāṇāyāti evaṃ abhiññāpādake jāte etasmiṃ citte pubbenivāsānussatimhi yaṃ ñāṇaṃ tadatthāya. Tattha pubbenivāsoti pubbe atītajātīsu nivutthakkhandhā. Nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā nivutthadhammā vā nivutthā, gocaranivāsena nivutthā, attano viññāṇena viññātā paricchinnā, paraviññāṇaviññātāpi vā chinnavaṭumakānussaraṇādīsu. Pubbenivāsānussatīti yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussati. Ñāṇanti tāya satiyā sampayuttañāṇaṃ. Evamimassa pubbenivāsānussatiñāṇassa atthāya pubbenivāsānussatiñāṇāya etassa ñāṇassa adhigamāya pattiyāti vuttaṃ hoti. Abhininnāmesinti abhinīhariṃ.

Soti so ahaṃ. Anekavihitanti anekavidhaṃ, anekehi vā pakārehi pavattitaṃ saṃvaṇṇitanti attho. Pubbenivāsanti samanantarātītaṃ bhavaṃ ādiṃ katvā tattha tattha nivutthasantānaṃ. Anussarāmīti ‘‘ekampi jātiṃ dvepi jātiyo’’ti evaṃ jātipaṭipāṭiyā anugantvā anugantvā sarāmi, anudeva vā sarāmi, citte abhininnāmitamatte eva sarāmīti dasseti. Pūritapāramīnañhi mahāpurisānaṃ parikammakaraṇaṃ natthi, tena te cittaṃ abhininnāmetvāva saranti. Ādikammikakulaputtā pana parikammaṃ katvāva saranti, tasmā tesaṃ vasena parikammaṃ vattabbaṃ siyā. Taṃ pana vuccamānaṃ atibhāriyaṃ vinayanidānaṃ karoti, tasmā taṃ na vadāma. Atthikehi pana visuddhimagge (visuddhi. 

）。"
由于具备这些清净等状态,所以称为"住立"。正因为住立所以达到不动,意思是说不动摇、无污染。或者因为柔软适业而安住于自己的控制中,所以称为"住立",因为被信等所摄持而达到不动。被信所摄持的心不会被不信动摇,被精进所摄持的心不会被懈怠动摇,被念所摄持的心不会被放逸动摇,被定所摄持的心不会被掉举动摇,被慧所摄持的心不会被无明动摇,被光明所照耀的心不会被烦恼黑暗动摇。被这六法所摄持的心称为达到不动。如是具备八支的心能够胜任引导,能够证知应以神通证知的法。
另一种解释:通过第四禅定而得定。因远离障碍而清净。因超越寻等而明净。因无获得禅那的因缘的恶欲而无垢。因离开贪等心的染污而远离染污。这两者都应该按照《无垢布经》来理解。因达到自在而柔软。因成为神足而适业。因修习圆满而成为殊胜而住立达到不动。意思是:如何达到不动,就如何住立。如是具备八支的心能够胜任引导,能够证知应以神通证知的法,意思是说成为基础、近因。
"为了宿命随念智"是指:当这样的作为神通基础的心生起时,为了获得宿命随念中的智慧。其中,"宿命"是指过去前世中所经历的蕴。"经历"是指已居住、已体验、在自己相续中生起后灭去的法,或者以境界住处而居住,为自己的识所识知、所界定,或者在忆念断绝的轮回等情况下也为他人的识所识知。"宿命随念"是指以那个念来忆念宿命,那就是宿命随念。"智"是指与那个念相应的智。这样,为了获得这个宿命随念智,为了证得这个智,意思是说为了到达。"引导"是指我引导。
"我"是指我自己。"种种"是指多种,或者以多种方式发生、被赞叹的意思。"宿命"是指从紧接着的过去世开始,在那里那里经历的相续。"随念"是指"一生、两生"这样按照生的次序逐一忆念,或者紧接着忆念,意思是说在心一引导的刹那就忆念。对于已圆满波罗蜜的大人来说没有做准备工作,所以他们只要引导心就能忆念。但初学的善男子需要做准备工作才能忆念,所以应该说他们的准备工作。但是说那个会使律藏的序言过于繁重,所以我们不说。有兴趣的人应该在《清净道论》中寻找。

2.402 ādayo) vuttanayeneva gahetabbaṃ. Idha pana pāḷimeva vaṇṇayissāma.

Seyyathidanti āraddhappakāradassanatthe nipāto. Teneva yvāyaṃ pubbenivāso āraddho, tassa pakārappabhedaṃ dassento ekampi jātintiādimāha. Tattha ekampi jātinti ekampi paṭisandhimūlaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. Esa nayo dvepi jātiyotiādīsu. Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo, vaḍḍhamāno vivaṭṭakappoti veditabbo. Tattha ca saṃvaṭṭena saṃvaṭṭaṭṭhāyī gahito hoti tammūlakattā. Vivaṭṭena ca vivaṭṭaṭṭhāyī. Evañhi sati yāni tāni ‘‘cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni . Katamāni cattāri? Saṃvaṭṭo saṃvaṭṭaṭṭhāyī, vivaṭṭo vivaṭṭaṭṭhāyī’’ti vuttāni tāni sabbāni pariggahitāni honti.

Tattha tayo saṃvaṭṭā – tejosaṃvaṭṭo, āposaṃvaṭṭo, vāyosaṃvaṭṭoti. Tisso saṃvaṭṭasīmā – ābhassarā, subhakiṇhā, vehapphalāti. Yadā kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati. Yadā udakena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati. Yadā vātena saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsiyati. Vitthārato pana sadāpi ekaṃ buddhakkhettaṃ vinassati.

Buddhakkhettaṃ nāma tividhaṃ hoti – jātikkhettaṃ, āṇākkhettaṃ, visayakkhettañca. Tattha jātikkhettaṃ dasasahassacakkavāḷapariyantaṃ hoti, yaṃ tathāgatassa paṭisandhiādīsu kampati. Āṇākkhettaṃ koṭisatasahassacakkavāḷapariyantaṃ hoti. Yattha ratanaparittaṃ, khandhaparittaṃ, dhajaggaparittaṃ, āṭānāṭiyaparittaṃ, moraparittanti imesaṃ parittānaṃ ānubhāvo pavattati. Visayakkhettaṃ pana anantaṃ aparimāṇaṃ, ‘‘yaṃ yāvatā vā pana ākaṅkheyyā’’ti (a. ni. 3.81) vuttaṃ yattha yaṃ yaṃ ākaṅkhati taṃ taṃ anussarati. Evametesu tīsu buddhakkhettesu ekaṃ āṇākkhettaṃ vinassati. Tasmiṃ pana vinassante jātikkhettampi vinaṭṭhameva hoti; vinassantañca ekatova vinassati, saṇṭhahantampi ekatova saṇṭhahati. Tassa vināso ca saṇṭhahanañca visuddhimagge (visuddhi. 

如是，根据所述的内容，应当理解为“应如此理解”。这里所提到的前生记忆是指已经开始的，旨在显示其类别的差异，因此说“一种生”等。这里的“一种生”是指一种再生的根本，即生死的结果，由一种生所包罗的五蕴相续。此法也适用于“两种生”等等。对于许多轮回的说法，应理解为“轮回的轮回”，而“增生的轮回”则应理解为“增生”。在这里，因轮回而被轮回所依附，因其根本而被把握。因增生而被增生所依附。正因为如此，所说的“这四种，诸比丘，无数的轮回。哪四种呢？轮回的轮回、增生的增生”都是被完全把握的。
在这里有三种轮回——火轮回、水轮回、风轮回。三种轮回的界限——光明界、善受界、极果界。当轮回因火而生时，便从光明界向下被火烧灼。当轮回因水而生时，便从善受界向下被水淹没。当轮回因风而生时，便从极果界向下被风摧毁。广义上说，任何一种佛的领域都会消失。
佛的领域有三种——生死领域、命令领域、所缘领域。在这里，生死领域的范围是十万亿世界，那里在如来再生等中会动摇。命令领域的范围是亿万亿世界。那里有宝藏的保护、五蕴的保护、战斗的保护、护法的保护、孔雀的保护等这些保护的影响会发生。所缘领域则是无限无量的，“无论何时，或是想要什么”（《阿含经》3.81）所说的，在那里所想的都能忆念到。如此，在这三种佛的领域中，命令领域是会消失的。当命令领域消失时，生死领域也会随之消失；而消失的同时，它们也会同时消失，维持的也会同时维持。其消失和维持在《清净道论》中有详细的论述。

2.404) vuttaṃ. Atthikehi tato gahetabbaṃ.

Ye panete saṃvaṭṭavivaṭṭā vuttā, etesu bhagavā bodhimaṇḍe sammāsambodhiṃ abhisambujjhanatthāya nisinno anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe sari. Kathaṃ? ‘‘Amutrāsi’’ntiādinā nayena. Tattha amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā ahosiṃ. Evaṃnāmoti vessantaro vā jotipālo vā. Evaṃgottoti bhaggavo vā gotamo vā. Evaṃvaṇṇoti odāto vā sāmo vā. Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. Evaṃsukhadukkhappaṭisaṃvedīti anekappakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. Evamāyupariyantoti evaṃ vassasataparamāyupariyanto vā caturāsītikappasahassaparamāyupariyanto vā.

Sotato cuto amutra udapādinti so ahaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto, puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. Tatrāpāsinti atha tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. Evaṃnāmotiādi vuttanayameva.

Atha vā yasmā amutrāsinti idaṃ anupubbena ārohantassa yāvadicchakaṃ saraṇaṃ. So tato cutoti paṭinivattantassa paccavekkhaṇaṃ. Tasmā idhūpapannoti imissā idhūpapattiyā anantaraṃ amutra udapādinti tusitabhavanaṃ sandhāyāhāti veditabbaṃ. Tatrāpāsiṃ evaṃnāmoti tatrāpi tusitabhavane setaketu nāma devaputto ahosiṃ. Evaṃgottoti tāhi devatāhi saddhiṃ ekagotto. Evaṃvaṇṇoti suvaṇṇavaṇṇo. Evamāhāroti dibbasudhāhāro. Evaṃsukhadukkhappaṭisaṃvedīti evaṃ dibbasukhappaṭisaṃvedī. Dukkhaṃ pana saṅkhāradukkhamattameva. Evamāyupariyantoti evaṃ sattapaññāsavassakoṭisaṭṭhivassasatasahassāyupariyanto. So tato cutoti so ahaṃ tato tusitabhavanato cuto. Idhūpapannoti idha mahāmāyāya deviyā kucchimhi nibbatto.

Itīti evaṃ. Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. Nāmagottavasena hi satto ‘‘datto, tisso, gotamo’’ti uddisīyati; vaṇṇādīhi odāto, sāmoti nānattato paññāyati; tasmā nāmagottaṃ uddeso, itare ākārā. Kiṃ pana buddhāyeva pubbenivāsaṃ sarantīti? Vuccate – na buddhāyeva, paccekabuddha-buddhasāvaka-titthiyāpi, no ca kho avisesena. Titthiyā hi cattālīsaṃyeva kappe saranti, na tato paraṃ. Kasmā? Dubbalapaññattā. Tesañhi nāmarūpaparicchedavirahato dubbalā paññā hoti. Sāvakesu pana asītimahāsāvakā kappasatasahassaṃ saranti; dve aggasāvakā ekamasaṅkhyeyyaṃ satasahassañca. Paccekabuddhā dve asaṅkhyeyyāni satasahassañca. Ettako hi tesaṃ abhinīhāro. Buddhānaṃ pana paricchedo natthi, yāva icchanti tāva saranti. Titthiyā ca khandhapaṭipāṭimeva saranti. Paṭipāṭiṃ muñcitvā cutipaṭisandhivasena sarituṃ na sakkonti. Tesañhi andhānaṃ viya icchitappadesokkamanaṃ natthi. Sāvakā ubhayathāpi saranti; tathā paccekabuddhā. Buddhā pana khandhapaṭipāṭiyāpi cutipaṭisandhivasenapi sīhokkantavasenapi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ ākaṅkhanti, taṃ sabbaṃ sarantiyeva.


如是所述，应当理解为“应如此理解”。在这里，应当从有意义的方面进行把握。
那些被提到的轮回与增生，世尊为了证得正等正觉而坐在菩提树下，经历了许多轮回，也经历了许多增生，也经历了许多轮回与增生的交替。如何呢？通过“我曾在那边”等方式来表达。在那里，“我曾在那边”是指在这个轮回中，我曾在这个生或这个缘起、这个去处、这个识的存在、这个众生的居所、这个众生的种类中存在过。如此称呼的可以是“梵天”或“光明者”。如此的种族可以是“释迦”或“佛陀”。如此的外表可以是“黑色”或“白色”。如此的饮食可以是“米饭的饮食”或“果实的饮食”。如此的快乐与痛苦的感受是通过多种方式，感受身体与心的各种不同的快乐与痛苦。如此的生命的长短可以是如此的百年长寿或四十八千年的长寿。
“我从那里出世”是指我从那里因缘而生，因缘而去，因识的存在而生，因众生的居所而生，因众生的种类而出世，再次在某个生中因缘而生、去处而生、识的存在而生、众生的居所而生。如此称呼的可以是“梵天”等等。
或者因为“我曾在那边”是指逐渐上升的过程，直到所愿的归处。因此，从那里出世是指反思的过程。因此在这里“我已到达”是指在此之后的归处，指向“天界”的意思。在那里我曾是“梵天”，也可以是“白衣天人”。如此的种族是指与这些天神同一族群。如此的外表是指金色的外表。如此的饮食是指天上的甘露。如此的快乐与痛苦的感受是指天上的快乐的感受。痛苦只是指“法的痛苦”而已。如此的生命的长短可以是如此的七十五年或六十万年的长寿。
“我从那里出世”是指我从天界出世。在这里“我已到达”是指我在大幻影的女神的子宫中出生。
“如是”就是这样。具体的形象是指通过名称与种族的关系，外表是通过颜色等来具体化。通过名称与种族的关系，众生被称为“给与者、三种、释迦”；通过颜色等被称为“黑色、白色”。因此，名称与种族是指称，而其他的则是外在的表现。那么，难道只有佛才能忆念前生吗？可以说：不仅仅是佛，独觉佛、佛的弟子、外道也可以，不是没有区别。外道在四十劫中能忆念，而不超过此。为什么呢？因为智慧薄弱。因为他们缺乏名称与色法的界限，所以智慧薄弱。而在佛弟子中，有八十位大弟子能忆念千劫；两位最上弟子能忆念无数劫。独觉佛有两位能忆念无数劫。这样，他们的引导是如此。佛则没有界限，直到他们所愿的，皆能忆念。外道则只依赖于五蕴的过程来忆念。他们放弃了过程，因此无法通过生死的再生来忆念。因为他们如同盲人，所以没有所愿的地方。弟子们则两者皆能忆念；同样，独觉佛也是如此。而佛则在五蕴的过程与生死的再生中，能够在无数劫中，无论是向下还是向上，任何地方都能忆念。


Ayaṃ kho me brāhmaṇātiādīsu meti mayā. Vijjāti viditakaraṇaṭṭhena vijjā. Kiṃ viditaṃ karoti? Pubbenivāsaṃ. Avijjāti tasseva pubbenivāsassa aviditakaraṇaṭṭhena tappaṭicchādakamoho vuccati. Tamoti sveva moho tappaṭicchādakaṭṭhena ‘‘tamo’’ti vuccati. Ālokoti sāyevavijjā obhāsakaraṇaṭṭhena ‘‘āloko’’ti vuccati. Ettha ca vijjā adhigatāti ayaṃ attho, sesaṃ pasaṃsāvacanaṃ. Yojanā panettha – ayaṃ kho me vijjā adhigatā, tassa me adhigatavijjassa avijjā vihatā, vinaṭṭhāti attho. Kasmā? Yasmā vijjā uppannā. Esa nayo itarasmimpi padadvaye.

Yathā tanti ettha yathāti opammatthe. Tanti nipāto. Satiyā avippavāsena appamattassa. Vīriyātāpena ātāpino. Kāye ca jīvite ca anapekkhatāya pahitattassa, pesitacittassāti attho. Idaṃ vuttaṃ hoti – yathā appamattassa ātāpino pahitattassa viharato avijjā vihaññeyya vijjā uppajjeyya, tamo vihaññeyya āloko uppajjeyya; evameva mama avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno. Etassa me padhānānuyogassa anurūpameva phalaṃ laddhanti.

Ayaṃ kho me brāhmaṇa paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhāti ayaṃ kho mama brāhmaṇa pubbenivāsānussatiñāṇamukhatuṇḍakena pubbe nivutthakkhandhapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā paṭhamā abhinibbhidā paṭhamā nikkhanti paṭhamā ariyājāti ahosi, kukkuṭacchāpakasseva mukhatuṇḍakena vā pādanakhasikhāya vā aṇḍakosaṃ padāletvā tamhā aṇḍakosamhā abhinibbhidā nikkhanti kukkuṭanikāye paccājātīti.

Pubbenivāsakathā niṭṭhitā.

Dibbacakkhuñāṇakathā

13.Soevaṃ…pe… cutūpapātañāṇāyāti cutiyā ca upapāte ca ñāṇāya; yena ñāṇena sattānaṃ cuti ca upapāto ca ñāyati, tadatthanti vuttaṃ hoti. Cittaṃ abhininnāmesinti parikammacittaṃ nīhariṃ. So dibbena…pe… passāmīti ettha pana pūritapāramīnaṃ mahāsattānaṃ parikammakaraṇaṃ natthi. Te hi citte abhininnāmitamatte eva dibbena cakkhunā satte passanti, ādikammikakulaputtā pana parikammaṃ katvā. Tasmā tesaṃ vasena parikammaṃ vattabbaṃ siyā. Taṃ pana vuccamānaṃ atibhāriyaṃ vinayanidānaṃ karoti; tasmā taṃ na vadāma. Atthikehi pana visuddhimagge (visuddhi. 

在"这是我的婆罗门"等句中,"我的"是指"我"。"明"是因为能使人知道而称为明。它使人知道什么?使人知道前世。"无明"是指遮蔽前世的愚痴,因为它使人不知道前世。同样的愚痴因为遮蔽的特性而被称为"黑暗"。同样的明因为能够照亮而被称为"光明"。在这里,"明已被获得"是主要含义,其余的是赞叹的话。这里的语法关系是:这确实是我获得的明,对于我这个获得明的人来说,无明已被消除,已被摧毁。为什么?因为明已生起。对于其他两个词组也是同样的解释。
"就像"这里的"像"是表示比喻。"那"是助词。"不放逸"是指通过正念不离开。"精进"是指通过精进努力。"舍弃"是指对身体和生命无所执著,意思是心已被送出。这里的意思是:就像对于不放逸、精进、舍弃的人来说,无明会被消除,明会生起,黑暗会被消除,光明会生起;同样地,我的无明已被消除,明已生起,黑暗已被消除,光明已生起。这就是我努力修行所得到的相应果报。
"婆罗门啊,这是我第一次破壳而出,如同小鸡从蛋壳中破壳而出"这句话的意思是:婆罗门啊,这确实是我通过前世随念智的喙,打破遮蔽前世蕴的无明蛋壳,第一次破壳而出,第一次出来,第一次获得圣者的重生,就像小鸡用喙或脚爪打破蛋壳,从那蛋壳中破壳而出,重生为鸡类一样。
前世随念的论述结束。
天眼智的论述
13."他如是...为了知道死亡和再生的智慧"意思是:为了知道死亡和再生的智慧;用这个智慧可以知道众生的死亡和再生,为了这个目的。"引导心"是指我引导了准备的心。在"我以天眼...看见"这句中,对于已圆满波罗蜜的大士来说没有做准备工作。他们只要引导心就能以天眼看见众生,而初学的善男子需要做准备工作。因此应该说他们的准备工作。但是说那个会使律藏的序言过于繁重,所以我们不说。有兴趣的人应该在《清净道论》中寻找。

2.411) vuttanayena gahetabbaṃ. Idha pana pāḷimeva vaṇṇayissāma.

Soti so ahaṃ. Dibbenātiādīsu dibbasadisattā dibbaṃ. Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavinimuttatāya dūrepi ārammaṇasampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti. Idañcāpi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ, dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbaṃ, ālokapariggahena mahājutikattāpi dibbaṃ, tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. Taṃ sabbaṃ saddasatthānusārena veditabbaṃ. Dassanaṭṭhena cakkhu. Cakkhukiccakaraṇena cakkhumivātipi cakkhu. Cutūpapātadassanena diṭṭhivisuddhihetuttā visuddhaṃ. Yo hi cutimattameva passati na upapātaṃ, so ucchedadiṭṭhiṃ gaṇhāti. Yo upapātamattameva passati na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati, tasmāssa taṃ dassanaṃ diṭṭhivisuddhihetu hoti. Tadubhayañca bhagavā addasa. Tenetaṃ vuttaṃ – ‘‘cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha’’nti.

Ekādasaupakkilesavirahato vā visuddhaṃ. Bhagavato hi ekādasapakkilesavirahitaṃ dibbacakkhu. Yathāha – ‘‘so kho ahaṃ, anuruddha, ‘vicikicchā cittassa upakkileso’ti iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ. Amanasikāro…pe… thinamiddhaṃ… chambhitattaṃ… uppilaṃ… duṭṭhullaṃ… accāraddhavīriyaṃ… atilīnavīriyaṃ… abhijappā… nānattasaññā… ‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahiṃ. So kho ahaṃ, anuruddha, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi. Rūpāni hi kho passāmi, na ca obhāsaṃ sañjānāmī’’ti (ma. ni. 

如是，应当理解为"应如此理解"。这里我们只解释经文。
"他"是指我。在"天眼"等词中,"天"是因为类似天界。天神们由于善业所生,不被胆汁、痰液、血液等所障碍,远离染污,能够接受远处的对象,有天界的净眼。这个由精进修习力所生的智眼也是如此,因为类似天界所以称为"天"。因为通过天界的住处而获得,自己也依赖天界的住处,所以称为"天"。因为摄受光明而有大光明,所以称为"天"。因为能见穿墙等物的色法而有大神通,所以称为"天"。这一切都应该根据语法学来理解。因为能看见所以称为"眼"。因为能执行眼睛的功能,所以称为"眼"。因为能见死亡和再生,所以是清净见的因,称为"清净"。如果只看见死亡不看见再生,就会执取断见。如果只看见再生不看见死亡,就会执取新有情出现的见解。如果两者都看见,因为超越了这两种见解,所以这种看见是清净见的因。世尊两者都看见了。因此说"因为能见死亡和再生,所以是清净见的因,称为清净"。
或者因为远离十一种染污所以称为清净。世尊的天眼远离十一种染污。如说:"阿那律陀,我知道'怀疑是心的染污',所以我断除了怀疑这个心的染污。不作意...昏沉睡眠...恐惧...兴奋...粗重...过度精进...懈怠...渴望...种种想...'对色法过度沉思是心的染污',我知道后断除了对色法过度沉思这个心的染污。阿那律陀,我不放逸、热忱、专注地安住,能知道光明,但不见色法。或者能见色法,但不知光明。"

3.242-243) evamādi. Tadevaṃ ekādasupakkilesavirahato visuddhaṃ.

Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ; mānusakaṃ vā maṃsacakkhuṃ atikkantattā atikkantamānusakanti veditabbaṃ. Tena dibbena cakkhunā visuddhena atikkantamānusakena.

Sattepassāmīti manussamaṃsacakkhunā viya satte passāmi dakkhāmi olokemi. Cavamāne upapajjamāneti ettha cutikkhaṇe vā upapattikkhaṇe vā dibbacakkhunā daṭṭhuṃ na sakkā, ye pana āsannacutikā idāni cavissanti te cavamānā. Ye ca gahitapaṭisandhikā sampatinibbattā vā, te upapajjamānāti adhippetā. Te evarūpe cavamāne upapajjamāne ca passāmīti dasseti. Hīneti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite ohīḷite uññāte avaññāte. Paṇīteti amohanissandayuttattā tabbiparīte. Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. Dubbaṇṇeti dosanissandayuttattā aniṭṭhākantaamanāpavaṇṇayutte; abhirūpe virūpetipi attho. Sugateti sugatigate, alobhanissandayuttattā vā aḍḍhe mahaddhane. Duggateti duggatigate, lobhanissandayuttattā vā dalidde appannapāne. Yathākammūpageti yaṃ yaṃ kammaṃ upacitaṃ tena tena upagate. Tattha purimehi ‘‘cavamāne’’tiādīhi dibbacakkhukiccaṃ vuttaṃ; iminā pana padena yathākammūpagañāṇakiccaṃ.

Tassa ca ñāṇassa ayamuppattikkamo – so heṭṭhā nirayābhimukhaṃ ālokaṃ vaḍḍhetvā nerayikasatte passati mahantaṃ dukkhamanubhavamāne, taṃ dassanaṃ dibbacakkhukiccameva. So evaṃ manasi karoti – ‘‘kinnu kho kammaṃ katvā ime sattā etaṃ dukkhamanubhavantī’’ti? Athassa ‘‘idaṃ nāma katvā’’ti taṃ kammārammaṇaṃ ñāṇaṃ uppajjati. Tathā upari devalokābhimukhaṃ ālokaṃ vaḍḍhetvā nandanavana-missakavana-phārusakavanādīsu satte passati mahāsampattiṃ anubhavamāne. Tampi dassanaṃ dibbacakkhukiccameva. So evaṃ manasi karoti – ‘‘kinnu kho kammaṃ katvā ime sattā etaṃ sampattiṃ anubhavantī’’ti? Athassa ‘‘idaṃ nāma katvā’’ti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. Idaṃ yathākammūpagañāṇaṃ nāma. Imassa visuṃ parikammaṃ nāma natthi. Yathā cimassa, evaṃ anāgataṃsañāṇassapi. Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti.


如是,因为远离十一种染污所以称为清净。
超越人的范围而见色法,所以称为"超越人的";或者因为超越人的肉眼,所以称为"超越人的",应当如此理解。以那清净的、超越人的天眼。
"我看见众生"是指我像用人的肉眼一样看见、观察、注视众生。"正在死亡和正在投生"中,在死亡瞬间或投生瞬间是无法用天眼看见的,但那些接近死亡、即将死亡的称为"正在死亡",那些已得到结生、刚刚出生的称为"正在投生"。他说我看见这样正在死亡和正在投生的众生。"低劣的"是指因为愚痴的结果而低劣,因出身、种族、财富等而被轻视、鄙视、轻蔑、不被尊重的。"优秀的"是指因为无愚痴的结果而与之相反的。"美丽的"是指因为无嗔的结果而具有可爱、可意、悦意的容貌。"丑陋的"是指因为嗔的结果而具有不可爱、不可意、不悦意的容貌;也可以理解为端正的和丑陋的。"善趣的"是指生在善趣,或因为无贪的结果而富裕、大财的。"恶趣的"是指生在恶趣,或因为贪的结果而贫穷、缺乏食物的。"随业流转的"是指随着所积累的业而投生。其中,前面的"正在死亡"等是说天眼的作用;而这个词是说随业流转智的作用。
这个智的生起过程是这样的:他向下扩展光明到地狱,看见地狱众生正在遭受巨大的痛苦,这种看见只是天眼的作用。他这样思考:"这些众生做了什么业而遭受这种痛苦呢?"然后他生起了"做了这样的业"的以业为所缘的智。同样地,他向上扩展光明到天界,看见众生在欢喜园、杂林、粗涩林等处享受大福报,这种看见也只是天眼的作用。他这样思考:"这些众生做了什么业而享受这种福报呢?"然后他生起了"做了这样的业"的以业为所缘的智。这就是所谓的随业流转智。这个智没有单独的准备工作。就像这个智,未来分智也是如此。因为这些智以天眼为基础,所以与天眼一起成就。


Kāyaduccaritenātiādīsu duṭṭhu caritaṃ duṭṭhaṃ vā caritaṃ kilesapūtikattāti duccaritaṃ; kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyaduccaritaṃ. Evaṃ vacīmanoduccaritānipi daṭṭhabbāni. Samannāgatāti samaṅgībhūtā. Ariyānaṃ upavādakāti buddha-paccekabuddha-buddhasāvakānaṃ ariyānaṃ antamaso gihisotāpannānampi anatthakāmā hutvā antimavatthunā vā guṇaparidhaṃsanena vā upavādakā; akkosakā, garahakāti vuttaṃ hoti. Tattha ‘‘natthi imesaṃ samaṇadhammo, assamaṇā ete’’ti vadanto antimavatthunā upavadati. ‘‘Natthi imesaṃ jhānaṃ vā vimokkho vā maggo vā phalaṃ vā’’ti vadanto guṇaparidhaṃsanena upavadatīti veditabbo. So ca jānaṃ vā upavadeyya ajānaṃ vā, ubhayathāpi ariyūpavādova hoti. Bhāriyaṃ kammaṃ saggāvaraṇaṃ maggāvaraṇañca, satekicchaṃ pana hoti. Tassa ca āvibhāvatthaṃ idaṃ vatthumudāharanti –

‘‘Aññatarasmiṃ kira gāme eko thero ca daharabhikkhu ca piṇḍāya caranti. Te paṭhamaghareyeva uḷuṅkamattaṃ uṇhayāguṃ labhiṃsu. Therassa ca kucchivāto atthi. So cintesi – ‘ayaṃ yāgu mayhaṃ sappāyā, yāva na sītalā hoti tāva naṃ pivāmī’ti. So manussehi ummāratthāya āhaṭe dārukkhandhe nisīditvā taṃ pivi. Itaro taṃ jigucchi – ‘aticchāto vatāyaṃ mahallako amhākaṃ lajjitabbakaṃ akāsī’ti. Thero gāme caritvā vihāraṃ gantvā daharabhikkhuṃ āha – ‘atthi te, āvuso, imasmiṃ sāsane patiṭṭhā’ti? ‘Āma, bhante, sotāpanno aha’nti. ‘Tena hāvuso, uparimaggatthāya vāyāmaṃ mā akāsi, khīṇāsavo tayā upavadito’ti. So taṃ khamāpesi. Tenassa taṃ pākatikaṃ ahosi’’. Tasmā yo aññopi ariyaṃ upavadati, tena gantvā sace attanā vuḍḍhataro hoti, ‘‘ahaṃ āyasmantaṃ idañcidañca avacaṃ, taṃ me khamāhī’’ti khamāpetabbo. Sace navakataro hoti , vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘ahaṃ bhante tumhe idañcidañca avacaṃ, taṃ me khamathā’’ti khamāpetabbo. Sace so nakkhamati disāpakkanto vā hoti, ye tasmiṃ vihāre bhikkhū vasanti tesaṃ santikaṃ gantvā sace attanā vuḍḍhataro hoti ṭhitakeneva, sace navakataro ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, khamatu me so āyasmā’’ti evaṃ vadantena khamāpetabbo. Sace so parinibbuto hoti, parinibbutamañcaṭṭhānaṃ gantvā yāva sivathikaṃ gantvāpi khamāpetabbo. Evaṃ kate saggāvaraṇañca maggāvaraṇañca na hoti, pākatikameva hoti.

Micchādiṭṭhikāti viparītadassanā. Micchādiṭṭhikammasamādānāti micchādiṭṭhivasena samādinnanānāvidhakammā, ye ca micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādapenti. Tattha vacīduccaritaggahaṇeneva ariyūpavāde, manoduccaritaggahaṇena ca micchādiṭṭhiyā saṅgahitāyapi imesaṃ dvinnaṃ puna vacanaṃ mahāsāvajjabhāvadassanatthanti veditabbaṃ. Mahāsāvajjo hi ariyūpavādo ānantariyasadiso. Yathāha – ‘‘seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya; evaṃsampadamidaṃ, sāriputta, vadāmi taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto, evaṃ niraye’’ti (ma. ni. 

"身恶行"等词中,"恶行"是指行为不善或腐败,因为充满烦恼而腐败。"身恶行"是指由身体所造作的恶行,或从身体生起的恶行。同样地,也应该理解"语恶行"和"意恶行"。"具足"是指完全具有。"诽谤圣者"是指不希望佛陀、独觉佛、佛陀的弟子等圣者,乃至在家的初果圣者得到利益,而用最严重的指控或贬低他们的功德来诽谤他们;也就是说,是辱骂者、责骂者。其中,说"这些人没有沙门法,他们不是沙门"是用最严重的指控来诽谤。说"这些人没有禅那、解脱、道或果"是贬低他们的功德来诽谤,应当如此理解。无论他是知道或不知道而诽谤,两种情况都是诽谤圣者。这是严重的业,会障碍生天和证得圣道,但还是可以治愈的。为了说明这一点,他们举了这个例子:
据说在某个村庄里,一位长老和一位年轻比丘去乞食。他们在第一家就得到了一勺热粥。长老有胃病。他想:"这粥对我有益,我要趁它还没有凉的时候喝掉。"于是他就坐在人们为了门槛而带来的木桩上喝了粥。另一位比丘厌恶地想:"这老头真是太贪吃了,做了我们应该羞耻的事。"长老在村里乞食完毕后回到寺院,问年轻比丘:"朋友,你在这个教法中有立足点吗?"他回答说:"是的,尊者,我是初果圣者。"长老说:"那么,朋友,不要为了证得更高的道果而努力了,你已经诽谤了一位漏尽者。"他向长老忏悔,因此他的过失得到了平复。因此,如果其他人诽谤了圣者,他应该去忏悔。如果他年长,应该说:"我对尊者说了这样这样的话,请原谅我。"如果他年轻,应该礼拜,蹲坐,合掌说:"尊者,我对您说了这样这样的话,请原谅我。"如果那位圣者不原谅或已经离开,应该去见住在那个寺院的比丘们。如果他年长,就站着说;如果年轻,就蹲坐,合掌说:"尊者们,我对某某尊者说了这样这样的话,愿那位尊者原谅我。"如果那位圣者已经入灭,应该去他入灭的床位,甚至去墓地忏悔。这样做了之后,就不会有障碍生天和证得圣道的过失,一切都会恢复正常。
"邪见者"是指有颠倒见解的人。"受持邪见业"是指因为邪见而受持各种业,也指引导他人受持以邪见为根本的身业等。其中,虽然"语恶行"已经包括了诽谤圣者,"意恶行"已经包括了邪见,但再次提到这两者是为了显示它们的大过失。因为诽谤圣者是大过失,类似于无间业。如说:"舍利弗,就像一位具足戒、定、慧的比丘在现法中能证得阿罗汉果;舍利弗,我说如果不舍弃那种言语,不舍弃那种心念,不放弃那种见解,就会像被带去那样投生到地狱。"

1.149).

Micchādiṭṭhito ca mahāsāvajjataraṃ nāma aññaṃ natthi. Yathāha – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, evaṃ mahāsāvajjataraṃ, yathayidaṃ, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, vajjānī’’ti (a. ni. 1.310).

Kāyassa bhedāti upādinnakkhandhapariccāgā. Paraṃ maraṇāti tadanantaraṃ abhinibbattakkhandhaggahaṇe. Athavā kāyassa bhedāti jīvitindriyassupacchedā. Paraṃ maraṇāti cuticittato uddhaṃ. Apāyanti evamādi sabbaṃ nirayavevacanaṃ. Nirayo hi saggamokkhahetubhūtā puññasammatā ayā apetattā, sukhānaṃ vā āyassa abhāvā apāyo. Dukkhassa gati paṭisaraṇanti duggati; dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti duggati. Vivasā nipatanti ettha dukkaṭakārinoti vinipāto; vinassantā vā ettha nipatanti sambhijjamānaṅgapaccaṅgāti vinipāto. Natthi ettha assādasaññito ayoti nirayo.

Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. Tiracchānayoni hi apāyo, sugatiyā apetattā; na duggati, mahesakkhānaṃ nāgarājādīnaṃ sambhavato. Duggatiggahaṇena pettivisayaṃ dīpeti. So hi apāyo ceva duggati ca sugatito apetattā, dukkhassa ca gatibhūtattā; na tu vinipāto asurasadisaṃ avinipatitattā. Petamahiddhikānañhi vimānānipi nibbattanti. Vinipātaggahaṇena asurakāyaṃ dīpeti. So hi yathāvuttenatthena apāyo ceva duggati ca sabbasamussayehi ca vinipatitattā vinipātoti vuccati. Nirayaggahaṇena avīci-ādianekappakāraṃ nirayameva dīpeti. Upapannāti upagatā, tattha abhinibbattāti adhippāyo. Vuttavipariyāyena sukkapakkho veditabbo.

Ayaṃ pana viseso – ettha sugatiggahaṇena manussagatipi saṅgayhati. Saggaggahaṇena devagatiyeva. Tattha sundarā gatīti sugati. Rūpādivisayehi suṭṭhu aggoti saggo. So sabbopi lujjanapalujjanaṭṭhena lokoti ayaṃ vacanattho. Vijjāti dibbacakkhuñāṇavijjā. Avijjāti sattānaṃ cutipaṭisandhipaṭicchādikā avijjā. Sesaṃ vuttanayameva. Ayameva hettha viseso – yathā pubbenivāsakathāyaṃ ‘‘pubbenivāsānussatiñāṇamukhatuṇḍakena pubbenivutthakkhandhapaacchādakaṃ avijjaṇḍakosaṃ padāletvā’’ti vuttaṃ; evamidha ‘‘cutūpapātañāṇamukhatuṇḍakena cutūpapātapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā’’ti vattabbanti.

Dibbacakkhuñāṇakathā niṭṭhitā.

Āsavakkhayañāṇakathā



如说:"诸比丘,我不见有任何一法比邪见更有大过失。诸比丘,邪见是最严重的过失。"
"身坏"是指舍弃所执取的五蕴。"死后"是指紧接着获得新的五蕴。或者,"身坏"是指生命根的断绝。"死后"是指死亡心之后。"恶趣"等都是地狱的同义词。因为地狱远离了被认为是天界和解脱之因的功德,或者因为没有快乐的来源,所以称为恶趣。是痛苦的去处,所以称为恶趣;或者因为充满嗔恨,由恶业所生的去处,所以称为恶趣。作恶者无意志地堕落其中,所以称为堕处;或者他们在这里断肢碎体地堕落,所以称为堕处。这里没有称为快乐的来源,所以称为地狱。
或者,"恶趣"是指畜生界。畜生界是恶趣,因为远离善趣;不是恶趣,因为有大威力的龙王等的存在。"恶趣"是指饿鬼界。它既是恶趣又是恶趣,因为远离善趣,是痛苦的去处;但不是堕处,因为没有像阿修罗那样堕落。因为有大神通的饿鬼也有宫殿。"堕处"是指阿修罗众。它以上述的意义既是恶趣又是恶趣,因为从一切高处堕落,所以称为堕处。"地狱"是指无间等多种地狱。"生"是指到达,意思是在那里出生。白分应当以相反的方式理解。
这里有一个区别:"善趣"也包括人界。"天界"只指天界。其中,美好的去处称为善趣。在色等境界中最殊胜的称为天界。这一切因为毁坏破灭的意义称为世间。"明"是指天眼智明。"无明"是指遮蔽众生死亡和再生的无明。其余的如前所述。这里唯一的区别是:就像在前世随念的论述中说"用前世随念智的喙打破遮蔽前世蕴的无明蛋壳"一样,这里应该说"用死亡再生智的喙打破遮蔽死亡再生的无明蛋壳"。
天眼智的论述结束。
漏尽智的论述

14.Soevaṃ samāhite citteti idha vipassanāpādakaṃ catutthajjhānacittaṃ veditabbaṃ. Āsavānaṃ khayañāṇāyāti arahattamaggañāṇatthāya. Arahattamaggo hi āsavavināsanato āsavānaṃ khayoti vuccati. Tatra cetaṃ ñāṇaṃ tappariyāpannattāti . Cittaṃ abhininnāmesinti vipassanācittaṃ abhinīhariṃ. So idaṃ dukkhanti evamādīsu ‘‘ettakaṃ dukkhaṃ, na ito bhiyyo’’ti sabbampi dukkhasaccaṃ sarasalakkhaṇapaṭivedhena yathābhūtaṃ abbhaññāsiṃ jāniṃ paṭivijjhiṃ. Tassa ca dukkhassa nibbattikaṃ taṇhaṃ ‘‘ayaṃ dukkhasamudayo’’ti, tadubhayampi yaṃ ṭhānaṃ patvā nirujjhati taṃ tesaṃ appavattiṃ nibbānaṃ ‘‘ayaṃ dukkhanirodho’’ti, tassa ca sampāpakaṃ ariyamaggaṃ ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti sarasalakkhaṇapaṭivedhena yathābhūtaṃ abbhaññāsiṃ jāniṃ paṭivijjhinti evamattho veditabbo.

Evaṃ sarūpato saccāni dassetvā idāni kilesavasena pariyāyato dassento ‘‘ime āsavā’’tiādimāha. Tassa me evaṃ jānato evaṃ passatoti tassa mayhaṃ evaṃ jānantassa evaṃ passantassa saha vipassanāya koṭippattaṃ maggaṃ katheti. Kāmāsavāti kāmāsavato. Vimuccitthāti iminā phalakkhaṇaṃ dasseti. Maggakkhaṇe hi cittaṃ vimuccati, phalakkhaṇe vimuttaṃ hoti. Vimuttasmiṃ vimuttamiti ñāṇanti iminā paccavekkhaṇañāṇaṃ dasseti. Khīṇā jātītiādīhi tassa bhūmiṃ. Tena hi ñāṇena bhagavā paccavekkhanto ‘‘khīṇā jātī’’tiādīni abbhaññāsiṃ. Katamā pana bhagavato jāti khīṇā, kathañca naṃ abbhaññāsīti? Vuccate – na tāvassa atītā jāti khīṇā, pubbeva khīṇattā; na anāgatā, anāgate vāyāmābhāvato; na paccuppannā, vijjamānattā. Yā pana maggassa abhāvitattā uppajjeyya ekacatupañcavokārabhavesu ekacatupañcakkhandhappabhedā jāti, sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā; taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā ‘‘kilesābhāve vijjamānampi kammaṃ āyatiṃ appaṭisandhikaṃ hotī’’ti jānanto abbhaññāsiṃ.

Vusitanti vutthaṃ parivutthaṃ, kataṃ caritaṃ niṭṭhitanti attho. Brahmacariyanti maggabrahmacariyaṃ, puthujjanakalyāṇakena hi saddhiṃ satta sekkhā brahmacariyavāsaṃ vasanti nāma, khīṇāsavo vutthavāso. Tasmā bhagavā attano brahmacariyavāsaṃ paccavekkhanto ‘‘vusitaṃ brahmacariya’’nti abbhaññāsiṃ. Kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanābhisamayavasena soḷasavidhampi kiccaṃ niṭṭhāpitanti attho . Puthujjanakalyāṇakādayo hi etaṃ kiccaṃ karonti, khīṇāsavo katakaraṇīyo. Tasmā bhagavā attano karaṇīyaṃ paccavekkhanto ‘‘kataṃ karaṇīya’’nti abbhaññāsiṃ. Nāparaṃ itthattāyāti idāni puna itthabhāvāya evaṃ soḷasakiccabhāvāya kilesakkhayāya vā maggabhāvanākiccaṃ me natthīti abbhaññāsiṃ.


14."他如是心专注"在这里应理解为以第四禅心为基础的观智。"为了漏尽智"是为了阿罗汉道智。因为阿罗汉道能够摧毁诸漏,所以称为漏尽。在那里,这个智因为包含其中,所以称为漏尽智。"引导心"是指我引导观智心。在"这是苦"等句中,"我如实知道、了知、通达了全部苦谛,了知'这么多是苦,不会更多了',通过通达其自性和特征。"这是苦集",我如实知道、了知、通达了能产生苦的渴爱。"这是苦灭",我如实知道、了知、通达了那两者到达后灭尽的地方,即它们不再生起的涅槃。"这是导向苦灭的道路",我如实知道、了知、通达了能达到涅槃的圣道,通过通达其自性和特征。"应当如此理解其意思。
如此以本质显示诸谛后,现在以烦恼的方式从另一角度显示,说"这些漏"等。"我如是知如是见"是说我如此知如此见,同时说明与观智一起达到顶点的圣道。"欲漏"是指从欲漏。"解脱"这表示果的刹那。因为在道的刹那心解脱,在果的刹那已经解脱。"在已解脱时,有'已解脱'之智"这表示省察智。"生已尽"等显示其境界。因为世尊用那个智省察时知道"生已尽"等。哪些是世尊的生已尽,他如何知道呢?回答:不是过去的生已尽,因为早已尽了;不是未来的,因为对未来没有努力;不是现在的,因为正在存在。但是,如果没有修道,会在一蕴、四蕴、五蕴有中生起的一蕴、四蕴、五蕴的生,因为已经修道而达到不再生起的状态而灭尽;他省察通过道的修习已断除的烦恼,知道"在没有烦恼时,即使存在的业也不会导致未来的结生",因此他知道。
"已住"是指已经居住、已经完全居住,意思是已经做了、已经行动、已经完成。"梵行"是指道的梵行,因为从善凡夫开始,包括七位有学都称为住梵行,而漏尽者是已经住过的。因此世尊省察自己的梵行住时知道"梵行已住"。"应作已作"意思是在四谛中通过四道以通达、断除、证悟、修习的方式完成十六种任务。因为从善凡夫开始都在做这个任务,而漏尽者是已作应作者。因此世尊省察自己的应作时知道"应作已作"。"不再有此状态"我知道现在不再有为了这种状态、为了这种十六任务状态或为了断除烦恼而修道的任务。


Idāni evaṃ paccavekkhaṇañāṇapariggahitaṃ taṃ āsavānaṃ khayañāṇādhigamaṃ brāhmaṇassa dassento ayaṃ kho me brāhmaṇātiādimāha. Tattha vijjāti arahattamaggañāṇavijjā. Avijjāti catusaccapaṭicchādikā avijjā. Sesaṃ vuttanayameva. Ayaṃ pana viseso – ayaṃ kho me brāhmaṇa tatiyā abhinibbhidā ahosīti ettha ayaṃ kho mama brāhmaṇa āsavānaṃ khayañāṇamukhatuṇḍakena catusaccapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā tatiyā abhinibbhidā tatiyā nikkhanti tatiyā ariyajāti ahosi, kukkuṭacchāpakasseva mukhatuṇḍakena vā pādanakhasikhāya vā aṇḍakosaṃ padāletvā tamhā aṇḍakosamhā abhinibbhidā nikkhanti kukkuṭanikāye paccājātīti.

Ettāvatā kiṃ dassetīti? So hi brāhmaṇa kukkuṭacchāpako aṇḍakosaṃ

Padāletvā tato nikkhamanto sakimeva jāyati, ahaṃ pana pubbe-nivutthakkhandhapaṭicchādakaṃ avijjaṇḍakosaṃ bhinditvā paṭhamaṃ tāva pubbenivāsānussatiñāṇavijjāya jāto, tato sattānaṃ cutipaṭisandhipaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā dutiyaṃ dibbacakkhuñāṇavijjāya jāto, puna catusaccapaṭicchādakaṃ avijjaṇḍakosaṃ padāletvā tatiyaṃ āsavānaṃ khayañāṇavijjāya jāto; evaṃ tīhi vijjāhi tikkhattuṃ jāto. Sā ca me jāti ariyā suparisuddhāti idaṃ dassesi. Evaṃ dassento ca pubbenivāsañāṇena atītaṃsañāṇaṃ, dibbacakkhunā paccuppannānāgataṃsañāṇaṃ, āsavakkhayena sakalalokiyalokuttaraguṇanti evaṃ tīhi vijjāhi sabbepi sabbaññuguṇe pakāsetvā attano ariyāya jātiyā jeṭṭhaseṭṭhabhāvaṃ brāhmaṇassa dassesīti.

Āsavakkhayañāṇakathā niṭṭhitā.

Desanānumodanakathā

15.Evaṃvutte verañjo brāhmaṇoti evaṃ bhagavatā lokānukampakena brāhmaṇaṃ anukampamānena vinigūhitabbepi attano ariyāya jātiyā jeṭṭhaseṭṭhabhāve vijjattayapakāsikāya dhammadesanāya vutte pītivipphāraparipuṇṇagattacitto verañjo brāhmaṇo taṃ bhagavato ariyāya jātiyā jeṭṭhaseṭṭhabhāvaṃ viditvā ‘‘īdisaṃ nāmāhaṃ sabbalokajeṭṭhaseṭṭhaṃ sabbaguṇasamannāgataṃ sabbaññuṃ ‘aññesaṃ abhivādanādikammaṃ na karotī’ti avacaṃ – ‘dhīratthu vatare aññāṇa’’’nti attānaṃ garahitvā ‘‘ayaṃ dāni loke ariyāya jātiyā purejātaṭṭhena jeṭṭho, sabbaguṇehi appaṭisamaṭṭhena seṭṭho’’ti niṭṭhaṃ gantvā bhagavantaṃ etadavoca – ‘‘jeṭṭho bhavaṃ gotamo seṭṭho bhavaṃ gotamo’’ti. Evañca pana vatvā puna taṃ bhagavato dhammadesanaṃ abbhanumodamāno ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotamā’’tiādimāha.

Tatthāyaṃ abhikkantasaddo khayasundarābhirūpaabbhanumodanesu dissati. ‘‘Abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho’’tiādīsu (a. ni. 8.20) hi khaye dissati. ‘‘Ayaṃ me puggalo khamati, imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’’tiādīsu (a. ni. 4.100) sundare.

‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti. –

Ādīsu (vi. va. 857) abhirūpe. ‘‘Abhikkantaṃ, bhante’’tiādīsu (dī. ni. 

现在为了向婆罗门显示这种被省察智所把握的漏尽智的证得,他说"婆罗门,这是我的"等。其中,"明"是指阿罗汉道智明。"无明"是指遮蔽四谛的无明。其余如前所述。这里的区别是:"婆罗门,这是我第三次破壳而出"中,意思是:婆罗门,这确实是我用漏尽智的喙打破遮蔽四谛的无明蛋壳,第三次破壳而出,第三次出来,第三次获得圣者的重生,就像小鸡用喙或脚爪打破蛋壳,从那蛋壳中破壳而出,重生为鸡类一样。
这到底显示了什么?婆罗门,那只小鸡打破蛋壳出来时只出生一次,但我首先打破遮蔽前世蕴的无明蛋壳,以前世随念智明出生;然后打破遮蔽众生死亡和再生的无明蛋壳,第二次以天眼智明出生;再打破遮蔽四谛的无明蛋壳,第三次以漏尽智明出生;如此以三明三次出生。而且我的出生是圣洁的、极其清净的。这就是他所显示的。通过这样显示,他用前世随念智显示了过去分智,用天眼显示了现在未来分智,用漏尽显示了一切世间出世间功德,如此以三明显示了一切遍知功德,向婆罗门显示了自己以圣洁的出生而成为最上最胜。
漏尽智的论述结束。
随喜说法的论述
15."当这样说时,韦兰迦婆罗门"意思是:当世尊怜悯世间、怜悯婆罗门,即使是应该隐藏的自己圣洁出生的最上最胜性,也通过显示三明的法说而说出时,韦兰迦婆罗门身心充满喜悦,了知世尊圣洁出生的最上最胜性,想到:"像这样的一切世间最上最胜、具足一切功德、遍知者,我竟然说'不向他人行礼拜等',哎呀,愚痴真是可悲啊!"如此责备自己后,确定"他现在在世间以圣洁出生最先出生的意义而为最上,以一切功德无可比拟的意义而为最胜",对世尊说:"乔达摩尊者是最上的,乔达摩尊者是最胜的。"说了这些后,又随喜世尊的法说,说"太奇妙了,乔达摩先生,太奇妙了,乔达摩先生"等。
其中,"奇妙"这个词在灭尽、美好、端庄、随喜等意义中出现。如"尊者,夜已深,初夜已过,比丘僧团已坐很久"等中,是灭尽义。如"这个人我喜欢,在这四种人中他更奇妙、更殊胜"等中,是美好义。
"谁礼拜我的双足,以神通和名声闪耀,
以奇妙的容貌,照亮一切方向。"
等中,是端庄义。在"太奇妙了,尊者"等中,

1.250) abbhanumodane. Idhāpi abbhanumodaneyeva. Yasmā ca abbhanumodane, tasmā ‘‘sādhu sādhu, bho gotamā’’ti vuttaṃ hotīti veditabbaṃ.

‘‘Bhaye kodhe pasaṃsāyaṃ, turite kotūhalacchare;

Hāse soke pasāde ca, kare āmeḍitaṃ budho’’ti.

Iminā ca lakkhaṇena idha pasādavasena pasaṃsāvasena cāyaṃ dvikkhattuṃ vuttoti veditabbo.

Atha vā abhikkantanti atiiṭṭhaṃ atimanāpaṃ atisundaranti vuttaṃ hoti. Tattha ekena abhikkantasaddena desanaṃ thometi, ekena attano pasādaṃ. Ayañhi ettha adhippāyo – ‘‘abhikkantaṃ, bho gotama, yadidaṃ bhoto gotamassa dhammadesanā, abhikkantaṃ yadidaṃ bhoto gotamassa dhammadesanaṃ āgamma mama pasādo’’ti. Bhagavatoyeva vā vacanaṃ dve dve atthe sandhāya thometi – bhoto gotamassa vacanaṃ abhikkantaṃ dosanāsanato abhikkantaṃ guṇādhigamanato, tathā saddhājananato paññājananato, sātthato sabyañjanato, uttānapadato gambhīratthato, kaṇṇasukhato hadayaṅgamato, anattukkaṃsanato aparavambhanato, karuṇāsītalato paññāvadātato, apātharamaṇīyato vimaddakkhamato, suyyamānasukhato vīmaṃsiyamānahitatoti evamādīhi yojetabbaṃ.

Tato parampi catūhi upamāhi desanaṃyeva thometi. Tattha nikkujjitanti adhomukhaṭhapitaṃ, heṭṭhāmukhajātaṃ vā. Ukkujjeyyāti uparimukhaṃ kareyya. Paṭicchannanti tiṇapaṇṇādipaṭicchāditaṃ. Vivareyyāti ugghāṭeyya. Mūḷhassāti disāmūḷhassa. Maggaṃ ācikkheyyāti hatthe gahetvā esa maggoti vadeyya. Andhakāreti kāḷapakkhacātuddasī aḍḍharatta-ghanavanasaṇḍa-meghapaṭalehi caturaṅge tamasi. Ayaṃ tāva anuttānapadattho. Ayaṃ pana adhippāyayojanā – yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhamme patiṭṭhitaṃ maṃ asaddhammā vuṭṭhāpentena; yathā paṭicchannaṃ vivareyya, evaṃ kassapassa bhagavato sāsanantaradhānā pabhuti micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena; yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggappaṭipannassa me saggamokkhamaggaṃ ācikkhantena; yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāre nimuggassa me buddhādiratanattayarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotaṃ dhārentena, mayhaṃ bhotā gotamena etehi pariyāyehi pakāsitattā anekapariyāyena dhammo pakāsitoti.

Desanānumodanakathā niṭṭhitā.

Pasannākārakathā

Evaṃ desanaṃ thometvā imāya desanāya ratanattaye pasannacitto pasannākāraṃ karonto ‘‘esāha’’ntiādimāha. Tattha esāhanti eso ahaṃ. Bhavantaṃ gotamaṃ saraṇaṃ gacchāmīti bhavantaṃ gotamaṃ saraṇanti gacchāmi; bhavaṃ me gotamo saraṇaṃ, parāyaṇaṃ, aghassa tātā, hitassa ca vidhātāti iminā adhippāyena bhavantaṃ gotamaṃ gacchāmi bhajāmi sevāmi payirupāsāmi , evaṃ vā jānāmi bujjhāmīti. Yesañhi dhātūnaṃ gatiattho, buddhipi tesaṃ attho; tasmā ‘‘gacchāmī’’ti imassa jānāmi bujjhāmīti ayampi attho vutto. Dhammañca bhikkhusaṅghañcāti ettha pana adhigatamagge sacchikatanirodhe yathānusiṭṭhaṃ paṭipajjamāne ca catūsu apāyesu apatamāne dhāretīti dhammo; so atthato ariyamaggo ceva nibbānañca. Vuttaṃ hetaṃ – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’ti (a. ni. 

是随喜义。这里也是随喜义。因为是随喜,所以应理解为说"太好了,太好了,乔达摩先生"。
"在恐惧、愤怒、赞叹时,
在匆忙、好奇、怪异时,
在欢喜、悲伤、信仰时,
智者会重复地说。"
根据这个特征,这里应理解为出于信仰和赞叹而说了两次。
或者,"奇妙"是说极其可喜、极其可意、极其美好。其中,用一个"奇妙"赞叹说法,用另一个表示自己的信仰。这里的意思是:"太奇妙了,乔达摩先生,这是乔达摩先生的法说;太奇妙了,因为乔达摩先生的法说而生起我的信仰。"或者他用两个词赞叹世尊的话,意指两种意义:乔达摩先生的话是奇妙的,因为能消除过失;是奇妙的,因为能获得功德;同样地,因为能生起信心、能生起智慧,有义有文,浅显而意义深奥,悦耳动听,不自赞毁他,悲悯而智慧清净,美妙而经得起推敲,听起来愉快而思考起来有益等,应当这样联系。
然后他又用四个比喻赞叹说法。其中,"倒覆"是指放置朝下,或者生成朝下。"翻正"是指使朝上。"覆盖"是指被草叶等遮盖。"揭开"是指打开。"迷路者"是指迷失方向的人。"指示道路"是指拉着手说"这是道路"。"黑暗中"是指在黑月十四日半夜、密林、云层等四种黑暗中。这是不明显词的意思。这是意图的联系:就像有人把倒覆的翻正,同样地,把我这个背离正法、安住于非法的人从非法中拔出;就像揭开被覆盖的,同样地,揭开从迦叶佛教法隐没以来被邪见丛林遮蔽的教法;就像为迷路者指示道路,同样地,为我这个走上邪道歧途的人指示天界解脱之道;就像在黑暗中举起油灯,同样地,为我这个沉没在愚痴黑暗中看不见佛等三宝形象的人,举起能驱散遮蔽这些的愚痴黑暗的说法之灯,因为乔达摩先生以这些方式向我阐明,所以以种种方式阐明了法。
随喜说法的论述结束。
信仰表现的论述
如此赞叹说法后,因这说法而对三宝生起信心,为表现信仰而说"我要"等。其中,"我要"是指我。"归依乔达摩尊者"是指我以乔达摩尊者为归依;乔达摩尊者是我的归依、庇护、痛苦的保护者、利益的施与者,带着这个意思我亲近、依止、服侍、礼敬乔达摩尊者,或者我如此了知、理解。因为对于有"去"义的词根,"理解"也是其义;所以"我去"这个词也说了"我了知、我理解"这个意思。"法和比丘僧团"中,法是指能使已证得圣道、已证悟灭谛、如教奉行的人不堕四恶趣;它实际上就是圣道和涅槃。因为这样说:"诸比丘,在一切有为法中,八支圣道被称为最上。"

4.34) vitthāro. Na kevalañca ariyamaggo ceva nibbānañca, api ca kho ariyaphalehi saddhiṃ pariyattidhammopi. Vuttampi hetaṃ chattamāṇavakavimāne –

‘‘Rāgavirāgamanejamasokaṃ, dhammamasaṅkhatamappaṭikūlaṃ;

Madhuramimaṃ paguṇaṃ suvibhattaṃ, dhammamimaṃ saraṇatthamupehī’’ti. (vi. va. 887);

Ettha hi rāgavirāgoti maggo kathito. Anejamasokanti phalaṃ. Dhammamasaṅkhatanti nibbānaṃ. Appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattanti piṭakattayena vibhattā sabbadhammakkhandhāti. Diṭṭhisīlasaṅghātena saṃhatoti saṅgho, so atthato aṭṭhaariyapuggalasamūho. Vuttañhetaṃ tasmiṃyeva vimāne –

‘‘Yattha ca dinnamahapphalamāhu, catūsu sucīsu purisayugesu;

Aṭṭha ca puggaladhammadasā te, saṅghamimaṃ saraṇatthamupehī’’ti. (vi. va. 888);

Bhikkhūnaṃ saṅgho bhikkhusaṅgho. Ettāvatā ca brāhmaṇo tīṇi saraṇagamanāni paṭivedesi.

Pasannākārakathā niṭṭhitā.

Saraṇagamanakathā

Idāni tesveva tīsu saraṇagamanesu kosallatthaṃ saraṇaṃ, saraṇagamanaṃ, yo saraṇaṃ gacchati,

Saraṇagamanappabhedo, saraṇagamanaphalaṃ, saṃkileso, bhedoti ayaṃ vidhi vedi tabbo. So pana idha vuccamāno atibhāriyaṃ vinayanidānaṃ karotīti na vutto. Atthikehi pana papañcasūdaniyaṃ vā majjhimaṭṭhakathāyaṃ bhayabheravasuttavaṇṇanato (ma. ni. aṭṭha. 1.56) sumaṅgalavilāsiniyaṃ vā dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.250) saraṇavaṇṇanato gahetabboti.

Saraṇagamanakathā niṭṭhitā.

Upāsakattapaṭivedanākathā

Upāsakaṃmaṃ bhavaṃ gotamo dhāretūti maṃ bhavaṃ gotamo ‘‘upāsako aya’’nti evaṃ dhāretūti attho. Upāsakavidhikosallatthaṃ panettha ko upāsako, kasmā upāsakoti vuccati, kimassa sīlaṃ, ko ājīvo, kā vipatti, kā sampattīti idaṃ pakiṇṇakaṃ veditabbaṃ. Taṃ atibhāriyakaraṇato idha na vibhattaṃ, atthikehi pana papañcasūdaniyaṃ majjhimaṭṭhakathāyaṃ (ma. ni. aṭṭha. 1.56) vuttanayeneva veditabbaṃ. Ajjataggeti ettha ayaṃ aggasaddo ādikoṭikoṭṭhāsaseṭṭhesu dissati. ‘‘Ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīna’’ntiādīsu (ma. ni. 2.70) hi ādimhi dissati. ‘‘Teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyya (kathā. 441), ucchaggaṃ veḷagga’’ntiādīsu koṭiyaṃ. ‘‘Ambilaggaṃ vā madhuraggaṃ vā tittakaggaṃ vā (saṃ. ni. 5.374) anujānāmi, bhikkhave, vihāraggena vā pariveṇaggena vā bhājetu’’ntiādīsu (cūḷava. 318) koṭṭhāse. ‘‘Yāvatā, bhikkhave, sattā apadā vā dvipadā vā…pe… tathāgato tesaṃ aggamakkhāyatī’’tiādīsu (a. ni. 

"诸比丘,在一切有为法中,八支圣道被称为最上。"这是详细说法。不仅是圣道和涅槃,还包括圣果以及教法。这在伞童子天宫中也这样说:
"离贪、无动摇、无忧的法,无为、无厌恶的法,
甜美、熟练、善分别的法,你要以此法为归依。"
这里,"离贪"是指圣道。"无动摇、无忧"是指圣果。"无为法"是指涅槃。"无厌恶、甜美、熟练、善分别"是指以三藏分别的一切法蕴。"以见和戒结合"是僧团,实际上是指八种圣者的集合。因为在同一天宫中也这样说:
"在四双八辈的清净人中,
布施据说有大果报,
他们是见法的八种人,
你要以此僧为归依。"
比丘的集合是比丘僧团。至此,婆罗门表示了三归依。
信仰表现的论述结束。
归依的论述
现在,为了在这三归依中得到善巧,应当了解这个方法:归依,归依行,谁归依,归依的种类,归依的果报,退失,破坏。但是这里不说,因为如果说的话会使律藏的序言过于冗长。有兴趣的人应当从《破除疑障》即《中部注》的《怖畏经》注释,或从《吉祥悦意》即《长部注》的归依注释中获取。
归依的论述结束。
表明优婆塞身份的论述
"愿乔达摩尊者记住我是优婆塞"的意思是:愿乔达摩尊者这样记住我:"这是优婆塞"。为了善巧优婆塞的方法,这里应当了解这些杂项:谁是优婆塞,为什么称为优婆塞,他的戒是什么,生计是什么,什么是退失,什么是成就。这里不详细解释,因为会使其过于冗长,有兴趣的人应当按照《破除疑障》即《中部注》中所说的方法来理解。"从今以后"中,这个"以后"(agga)字在开始、顶端、部分、最胜等意义中出现。如"朋友门卫,从今以后我关闭大门,不让尼干子和尼干子女进入"等中,是开始义。如"用那个指尖触摸这个指尖,甘蔗尖,竹尖"等中,是顶端义。如"酸的部分或甜的部分或苦的部分","我允许用僧房的部分或附属建筑的部分来分配"等中,是部分义。如"诸比丘,在一切众生中,无论是无足的还是两足的......如来被称为最胜"等中,

4.34) seṭṭhe. Idha panāyaṃ ādimhi daṭṭhabbo. Tasmā ajjataggeti ajjataṃ ādiṃ katvāti evamettha attho veditabbo. Ajjatanti ajjabhāvanti vuttaṃ hoti. Ajjadagge icceva vā pāṭho, dakāro padasandhikaro, ajja aggaṃ katvāti vuttaṃ hoti. Pāṇupetanti pāṇehi upetaṃ, yāva me jīvitaṃ pavattati, tāva upetaṃ anaññasatthukaṃ tīhi saraṇagamanehi saraṇagataṃ maṃ bhavaṃ gotamo dhāretu jānātu, ahañhi sacepi me tikhiṇena asinā sīsaṃ chindeyyuṃ, neva buddhaṃ ‘‘na buddho’’ti vā, dhammaṃ ‘‘na dhammo’’ti vā, saṅghaṃ ‘‘na saṅgho’’ti vā vadeyyanti. Ettha ca brāhmaṇo pāṇupetaṃ saraṇagatanti puna saraṇagamanaṃ vadanto attasanniyyātanaṃ pakāsetīti veditabbo.

Evaṃ attānaṃ niyyātetvā bhagavantaṃ saparisaṃ upaṭṭhātukāmo āha – ‘‘adhivāsetu ca me bhavaṃ gotamo verañjāyaṃ vassāvāsaṃ saddhiṃ bhikkhusaṅghenā’’ti. Kiṃ vuttaṃ hoti – upāsakañca maṃ bhavaṃ gotamo dhāretu, adhivāsetu ca me verañjāyaṃ vassāvāsaṃ, tayo māse verañjaṃ upanissāya mama anuggahatthaṃ vāsaṃ sampaṭicchatūti. Adhivāsesi bhagavā tuṇhībhāvenāti athassa vacanaṃ sutvā bhagavā kāyaṅgaṃ vā vācaṅgaṃ vā acopetvā abbhantareyeva khantiṃ cāretvā tuṇhībhāvena adhivāsesi; brāhmaṇassa anuggahatthaṃ manasāva sampaṭicchīti vuttaṃ hoti.

Athakho verañjo brāhmaṇo bhagavato adhivāsanaṃ viditvāti atha verañjo brāhmaṇo sace me samaṇo gotamo nādhivāseyya, kāyena vā vācāya vā paṭikkhipeyya. Yasmā pana appaṭikkhipitvā abbhantare khantiṃ dhāresi, tasmā me manasāva adhivāsesīti evaṃ ākārasallakkhaṇakusalatāya bhagavato adhivāsanaṃ viditvā, attano nisinnāsanato vuṭṭhāya catūsu disāsu bhagavantaṃ sakkaccaṃ vanditvā tikkhattuṃ padakkhiṇaṃ katvā āgatakālato pabhuti jātimahallakabrāhmaṇānaṃ abhivādanādīni na karotīti vigarahitvāpi idāni viññātabuddhaguṇo kāyena vācāya manasā ca anekakkhattuṃ vandantopi atittoyeva hutvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha sirasmiṃ patiṭṭhāpetvā yāva dassanavisayo tāva paṭimukhoyeva apakkamitvā dassanavisayaṃ vijahanaṭṭhāne vanditvā pakkāmi.

Upāsakattapaṭivedanākathā niṭṭhitā.

Dubbhikkhakathā



这里的意思是应当这样理解。因此"从今以后"是指"从今开始"。这里的"从今"是指现在的状态。这里的"从今"是指现在的状态，"从今"的意思是"现在开始"。至于"生灵"是指有生命的生物,只要我的生命持续,就要以这三种归依为依靠,希望乔达摩尊者知道我归依的状态,因为如果有人用锋利的刀子割掉我的头,我不会说"不是佛"、"不是法"、"不是僧"。这里的婆罗门再次提到归依的状态,表明了自己的归依。
因此,他希望能够侍奉世尊和他的弟子团体,于是说:"愿乔达摩尊者和比丘僧团保佑我在韦兰迦的雨季中。"这是什么意思呢?希望乔达摩尊者能保佑我在韦兰迦住三个月,为了我的利益而接受我的请求。世尊以静默的方式接受了他的请求。听到这句话后,世尊没有用身体或言语拒绝他,而是心中保持了忍耐,以静默的方式接受;这意味着为了婆罗门的利益而心中接受。
于是韦兰迦婆罗门知道世尊的接受,于是说:"如果我的老师乔达摩不接受,用身体或言语拒绝我。因为他没有拒绝我,所以我心中接受了他的接受。"因此,他了解世尊的接受,于是从坐位上站起,在四个方向恭敬地礼拜世尊,三次绕行后,从那时起,对年长的婆罗门不再行礼等事。他虽然如此,但现在仍然以多次的身体、语言和心灵礼拜世尊,却依然感到不满足,于是双手合十放在头上,直到视线所及的地方,面向世尊,然后转身离去。
优婆塞身份的表明论述结束。
贫困的论述

16.Tena kho pana samayena verañjā dubbhikkhā hotīti yasmiṃ samaye verañjena brāhmaṇena bhagavā verañjaṃ upanissāya vassāvāsaṃ yācito , tena samayena verañjā dubbhikkhā hoti. Dubbhikkhāti dullabhabhikkhā; sā pana dullabhabhikkhatā yattha manussā assaddhā honti appasannā, tattha susassakālepi atisamagghepi pubbaṇṇāparaṇṇe hoti. Verañjāyaṃ pana yasmā na tathā ahosi, apica kho dusassatāya chātakadosena ahosi tasmā tamatthaṃ dassento dvīhitikātiādimāha. Tattha dvīhitikāti dvidhā pavattaīhitikā. Īhitaṃ nāma iriyā dvidhā pavattā – cittairiyā, cittaīhā. ‘‘Ettha lacchāma nu kho kiñci bhikkhamānā na lacchāmā’’ti, ‘‘jīvituṃ vā sakkhissāma nu kho no’’ti ayamettha adhippāyo.

Atha vā dvīhitikāti dujjīvikā, īhitaṃ īhā iriyanaṃ pavattanaṃ jīvitantiādīni padāni ekatthāni. Tasmā dukkhena īhitaṃ ettha pavattatīti dvīhitikāti ayamettha padattho. Setaṭṭhikāti setakāni aṭṭhīni etthāti setaṭṭhikā. Divasampi yācitvā kiñci aladdhā matānaṃ kapaṇamanussānaṃ ahicchattakavaṇṇehi aṭṭhīhi tatra tatra parikiṇṇāti vuttaṃ hoti. Setaṭṭikātipi pāṭho. Tassattho – setā aṭṭi etthāti setaṭṭikā. Aṭṭīti āturatā byādhi rogo. Tattha ca sassānaṃ gabbhaggahaṇakāle setakarogena upahatameva pacchinnakhīraṃ aggahitataṇḍulaṃ paṇḍarapaṇḍaraṃ sālisīsaṃ vā yavagodhūmasīsaṃ vā nikkhamati, tasmā ‘‘setaṭṭikā’’ti vuccati.

Vappakāle suṭṭhu abhisaṅkharitvāpi vuttasassaṃ tattha salākā eva sampajjatīti salākāvuttā; salākāya vā tattha jīvitaṃ pavattentīti salākāvuttā. Kiṃ vuttaṃ hoti? Tattha kira dhaññavikkayakānaṃ santikaṃ kayakesu gatesu dubbalamanusse abhibhavitvā balavamanussāva dhaññaṃ kiṇitvā gacchanti. Dubbalamanussā alabhamānā mahāsaddaṃ karonti. Dhaññavikkayakā ‘‘sabbesaṃ saṅgahaṃ karissāmā’’ti dhaññakaraṇaṭṭhāne dhaññamāpakaṃ nisīdāpetvā ekapasse vaṇṇajjhakkhaṃ nisīdāpesuṃ. Dhaññatthikā vaṇṇajjhakkhassa santikaṃ gacchanti. So āgatapaṭipāṭiyā mūlaṃ gahetvā ‘‘itthannāmassa ettakaṃ dātabba’’nti salākaṃ likhitvā deti, te taṃ gahetvā dhaññamāpakassa santikaṃ gantvā dinnapaṭipāṭiyā dhaññaṃ gaṇhanti. Evaṃ salākāya tattha jīvitaṃ pavattentīti salākāvuttā.

Na sukarā uñchena paggahena yāpetunti paggahena yo uñcho, tena yāpetuṃ na sukarā. Pattaṃ gahetvā yaṃ ariyā uñchaṃ karonti, bhikkhācariyaṃ caranti, tena uñchena yāpetuṃ na sukarāti vuttaṃ hoti. Tadā kira tattha sattaṭṭhagāme piṇḍāya caritvā ekadivasampi yāpanamattaṃ na labhanti.


当时,韦兰迦遭遇饥荒。在世尊被韦兰迦婆罗门请求在韦兰迦度过雨季时,韦兰迦正遭遇饥荒。"饥荒"是指难以获得食物;这种难以获得食物的情况,即使在人们没有信仰、不虔诚的地方,也可能在收成好的时候或谷物丰收时发生。但在韦兰迦不是这样,而是因为收成不好,遭受饥荒之苦,所以为了说明这一点,他说"困苦"等。其中,"困苦"是指两种方式的活动。"活动"是指两种行为 - 心的行为和身体的活动。这里的意思是:"我们在这里乞食能否得到什么?""我们能否生存?"
或者,"困苦"是指生活困难,活动、行为、生存等词都是同义词。因此,"困苦"的词义是在这里活动困难。"白骨"是指这里有白色的骨头。这是说即使整天乞食也得不到什么,贫穷的人们死后,他们像蘑菇一样白色的骨头散落在各处。也有读作"setaṭṭikā"。其意思是:这里有白色的疾病,所以称为"setaṭṭikā"。"疾病"是指痛苦、病、疾。在那里,当谷物结实时,被白色疾病侵害,没有奶汁,没有稻谷,稻穗或麦穗变得苍白,所以称为"setaṭṭikā"。
"以票券度日"是指即使在播种时精心准备,但那里的庄稼只长出茎秆;或者他们靠票券维持生活,所以称为"以票券度日"。这是什么意思呢?据说,当人们去买谷物时,强壮的人压倒弱小的人,买走谷物离开。弱小的人得不到就大声喊叫。卖谷物的人说:"我们要照顾所有人",于是在谷物堆放处安排一个量谷物的人坐着,另一边安排一个监督员坐着。需要谷物的人去找监督员。他按照来的顺序收钱,写下"应该给某某这么多"的票,交给他们,他们拿着票去找量谷物的人,按照给票的顺序领取谷物。这样他们靠票券维持生活,所以称为"以票券度日"。
"不容易靠拾穗维生"是指不容易靠拾穗维持生活。意思是说不容易靠圣者们拿着钵去拾穗、乞食来维持生活。据说当时在那里,即使走遍七八个村子乞食,一天也得不到足够维持生活的


Tena kho pana samayena uttarāpathakā assavāṇijā…pe… assosi kho bhagavā udukkhalasaddanti – tenāti yasmiṃ samaye bhagavā verañjaṃ upanissāya vassāvāsaṃ upagato tena samayena. Uttarāpathavāsikā uttarāpathato vā āgatattā evaṃ laddhavohārā assavāṇijā uttarāpathe assānaṃ uṭṭhānaṭṭhāne pañca assasatāni gahetvā diguṇaṃ tiguṇaṃ lābhaṃ patthayamānā desantaraṃ gacchantā tehi attano vikkāyikabhaṇḍabhūtehi pañcamattehi assasatehi verañjaṃ vassāvāsaṃ upagatā honti. Kasmā? Na hi sakkā tasmiṃ dese vassike cattāro māse addhānaṃ paṭipajjituṃ. Upagacchantā ca bahinagare udakena anajjhottharaṇīye ṭhāne attano ca vāsāgārāni assānañca mandiraṃ kārāpetvā vatiyā parikkhipiṃsu. Tāni tesaṃ vasanaṭṭhānāni ‘‘assamaṇḍalikāyo’’ti paññāyiṃsu. Tenāha – ‘‘tehi assamaṇḍalikāsu bhikkhūnaṃ patthapatthapulakaṃ paññattaṃ hotī’’ti. Patthapatthapulakanti ekamekassa bhikkhuno patthapatthapamāṇaṃ pulakaṃ. Pattho nāma nāḷimattaṃ hoti, ekassa purisassa alaṃ yāpanāya. Vuttampi hetaṃ – ‘‘patthodano nālamayaṃ duvinna’’nti (jā. 2.21.192). Pulakaṃ nāma nitthusaṃ katvā ussedetvā gahitayavataṇḍulā vuccanti. Yadi hi sathusā honti, pāṇakā vijjhanti, addhānakkhamā na honti. Tasmā te vāṇijā addhānakkhamaṃ katvā yavataṇḍulamādāya addhānaṃ paṭipajjanti ‘‘yattha assānaṃ khādanīyaṃ tiṇaṃ dullabhaṃ bhavissati, tatthetaṃ assabhattaṃ bhavissatī’’ti.

Kasmā pana tehi taṃ bhikkhūnaṃ paññattanti? Vuccate – ‘‘na hi te dakkhiṇāpathamanussā viya assaddhā appasannā, te pana saddhā pasannā buddhamāmakā, dhammamāmakā, saṅghamāmakā; te pubbaṇhasamayaṃ kenacideva karaṇīyena nagaraṃ pavisantā dve tayo divase addasaṃsu sattaṭṭha bhikkhū sunivatthe supārute iriyāpathasampanne sakalampi nagaraṃ piṇḍāya caritvā kiñci alabhamāne. Disvāna nesaṃ etadahosi – ‘‘ayyā imaṃ nagaraṃ upanissāya vassaṃ upagatā; chātakañca vattati, na ca kiñci labhanti, ativiya kilamanti. Mayañcamha āgantukā, na sakkoma nesaṃ devasikaṃ yāguñca bhattañca paṭiyādetuṃ. Amhākaṃ pana assā sāyañca pāto ca dvikkhattuṃ bhattaṃ labhanti. Yaṃnūna mayaṃ ekamekassa assassa pātarāsabhattato ekamekassa bhikkhuno patthapatthapulakaṃ dadeyyāma. Evaṃ ayyā ca na kilamissanti , assā ca yāpessantī’’ti. Te bhikkhūnaṃ santikaṃ gantvā etamatthaṃ ārocetvā ‘‘bhante, tumhe patthapatthapulakaṃ paṭiggahetvā yaṃ vā taṃ vā katvā paribhuñjathā’’ti yācitvā devasikaṃ patthapatthapulakaṃ paññapesuṃ. Tena vuttaṃ – ‘‘tehi assamaṇḍalikāsu bhikkhūnaṃ patthapatthapulakaṃ paññattaṃ hotī’’ti.

Paññattanti niccabhattasaṅkhepena ṭhapitaṃ. Idāni bhikkhū pubbaṇhasamayaṃ nivāsetvātiādīsu pubbaṇhasamayanti divasassa pubbabhāgasamayaṃ, pubbaṇhasamayeti attho. Pubbaṇhe vā samayaṃ pubbaṇhasamayaṃ, pubbaṇhe ekaṃ khaṇanti vuttaṃ hoti. Evaṃ accantasaṃyoge upayogavacanaṃ labbhati. Nivāsetvāti paridahitvā, vihāranivāsanaparivattanavasenetaṃ veditabbaṃ. Na hi te tato pubbe anivatthā ahesuṃ. Pattacīvaramādāyāti pattaṃ hatthehi cīvaraṃ kāyena ādiyitvā sampaṭicchādetvā, dhāretvāti attho. Yena vā tena vā hi pakārena gaṇhantā ādāyaicceva vuccanti, yathā ‘‘samādāyeva pakkamatī’’ti (dī. ni. 

当时,有来自北方的马贩子...世尊听到了舂米的声音 - "当时"是指世尊在韦兰迦度过雨季住期的时候。北方人或来自北方的人被称为"北方人",他们是马贩子,从北方马匹产地带来五百匹马,希望获得两倍三倍的利润,带着这五百匹作为自己的商品来到韦兰迦度过雨季。为什么?因为在那个地方无法在雨季四个月里旅行。他们来到城外不会被水淹没的地方,为自己建造住所,为马匹建造马厩,用围栏围起来。他们的住处被称为"马圈"。因此说:"他们在马圈里为比丘们准备了一帕他一帕他的米"。"一帕他一帕他的米"是指为每个比丘准备一帕他量的米。一帕他相当于一那利,足够一个人维持生活。如经中所说:"一帕他饭不够两个人"。"米"是指去掉谷壳后堆积起来的大麦米。如果有谷壳的话,虫子会钻进去,不适合长途旅行。因此这些商人为了适合长途旅行,带上大麦米上路,"在马匹难以找到草料的地方,这就可以作为马食"。
为什么他们要为比丘们准备这些呢?回答说:他们不像南方人那样没有信仰、不虔诚,他们有信仰、虔诚,是佛陀的追随者、法的追随者、僧团的追随者;他们上午因某些事进城,连续两三天看到七八位比丘衣着整洁、举止端庄,在整个城里乞食却一无所获。看到这种情况,他们想:"尊者们来到这个城市度过雨季;现在正值饥荒,他们什么也得不到,非常疲惫。我们是外来人,不能每天为他们准备粥饭。但是我们的马每天早晚两次得到食物。不如我们从每匹马的早餐中拿出一帕他米给每位比丘。这样尊者们就不会疲惫,马也能维持生活。"他们去到比丘们那里,说明这件事,请求说:"尊者们,请接受一帕他一帕他的米,随意处理食用。"他们每天都准备一帕他一帕他的米。因此说:"他们在马圈里为比丘们准备了一帕他一帕他的米"。
"准备"是指作为固定食物储存。现在,"比丘们在上午穿好衣服"等中,"上午"是指白天的前半部分,意思是上午。或者"上午时分"是指上午的一个时刻。这样可以得到宾格的用法。"穿好衣服"是指穿上,这是指换上外出用的衣服。因为他们之前并非没有穿衣服。"拿着钵和衣"是指用手拿着钵,用身体携带衣服,意思是覆盖着。无论以何种方式拿取,都称为"拿着",就像"拿着就离开"一样。

1.21). Piṇḍaṃ alabhamānāti sakalampi verañjaṃ caritvā tiṭṭhatu piṇḍo, antamaso ‘‘aticchathā’’ti vācampi alabhamānā.

Patthapatthapulakaṃ ārāmaṃ āharitvāti gatagataṭṭhāne laddhaṃ ekamekaṃ patthapatthapulakaṃ gahetvā ārāmaṃ netvā. Udukkhale koṭṭetvā koṭṭetvā paribhuñjantīti therānaṃ koci kappiyakārako natthi, yo nesaṃ taṃ gahetvā yāguṃ vā bhattaṃ vā paceyya. Sāmampi pacanaṃ samaṇasāruppaṃ na hoti na ca vaṭṭati. Te evaṃ no sallahukavuttitā ca bhavissati, sāmapākaparimocanañcāti aṭṭha aṭṭha janā vā dasa dasa janā vā ekato hutvā udukkhale koṭṭetvā koṭṭetvā sakaṃ sakaṃ paṭivīsaṃ udakena temetvā paribhuñjanti. Evaṃ paribhuñjitvā appossukkā samaṇadhammaṃ karonti . Bhagavato pana te assavāṇijā patthapulakañca denti, tadupiyañca sappimadhusakkaraṃ. Taṃ āyasmā ānando āharitvā silāyaṃ pisati. Puññavatā paṇḍitapurisena kataṃ manāpameva hoti. Atha naṃ pisitvā sappiādīhi sammā yojetvā bhagavato upanāmesi. Athettha devatā dibbojaṃ pakkhipanti. Taṃ bhagavā paribhuñjati. Paribhuñjitvā phalasamāpattiyā kālaṃ atināmeti. Na tato paṭṭhāya piṇḍāya carati.

Kiṃ panānandatthero tadā bhagavato upaṭṭhāko hotīti? Hoti, no ca kho upaṭṭhākaṭṭhānaṃ laddhā. Bhagavato hi paṭhamabodhiyaṃ vīsativassantare nibaddhupaṭṭhāko nāma natthi. Kadāci nāgasamālatthero bhagavantaṃ upaṭṭhāsi, kadāci nāgitatthero, kadāci meghiyatthero, kadāci upavāṇatthero, kadāci sāgatatthero, kadāci sunakkhatto licchaviputto. Te attano ruciyā upaṭṭhahitvā yadā icchanti tadā pakkamanti. Ānandatthero tesu tesu upaṭṭhahantesu appossukko hoti, pakkantesu sayameva vattapaṭipattiṃ karoti. Bhagavāpi kiñcāpi me ñātiseṭṭho upaṭṭhākaṭṭhānaṃ na tāva labhati, atha kho evarūpesu ṭhānesu ayameva patirūpoti adhivāsesi. Tena vuttaṃ – ‘‘āyasmā panānando patthapulakaṃ silāyaṃ pisitvā bhagavato upanāmesi, taṃ bhagavā paribhuñjatī’’ti.

Nanu ca manussā dubbhikkhakāle ativiya ussāhajātā puññāni karonti, attanā abhuñjitvāpi bhikkhūnaṃ dātabbaṃ maññanti. Te tadā kasmā kaṭacchubhikkhampi na adaṃsu? Ayañca verañjo brāhmaṇo mahatā ussāhena bhagavantaṃ vassāvāsaṃ yāci, so kasmā bhagavato atthibhāvampi na jānātīti? Vuccate – mārāvaṭṭanāya. Verañjañhi brāhmaṇaṃ bhagavato santikā pakkantamattameva sakalañca nagaraṃ samantā ca yojanamattaṃ yattha sakkā purebhattaṃ piṇḍāya caritvā paccāgantuṃ, taṃ sabbaṃ māro āvaṭṭetvā mohetvā sabbesaṃ asallakkhaṇabhāvaṃ katvā pakkāmi. Tasmā na koci antamaso sāmīcikammampi kattabbaṃ maññittha.

Kiṃ pana bhagavāpi mārāvaṭṭanaṃ ajānitvāva tattha vassaṃ upagatoti? No ajānitvā. Atha kasmā campā-sāvatthi-rājagahādīnaṃ aññatarasmiṃ na upagatoti? Tiṭṭhantu campā-sāvatthi-rājagahādīni, sacepi bhagavā tasmiṃ saṃvacchare uttarakuruṃ vā tidasapuraṃ vā gantvā vassaṃ upagaccheyya, tampi māro āvaṭṭeyya. So kira taṃ saṃvaccharaṃ ativiya āghātena pariyuṭṭhitacitto ahosi. Idha pana bhagavā imaṃ atirekakāraṇaṃ addasa – ‘‘assavāṇijā bhikkhūnaṃ saṅgahaṃ karissantī’’ti. Tasmā verañjāyameva vassaṃ upagacchi.


找不到任何食物,别说整个韦兰迦城乞食,连一声"请走开"都听不到。
"把一帕他一帕他的米带回精舍":在每个去过的地方都得到一帕他一帕他的米,拿着这些回到精舍。"在臼中捣碎后食用":长老们没有任何侍者可以为他们接受这些米并煮成粥或饭。自己煮饭也不适合沙门的身份,也是不允许的。他们想:"这样我们会生活简朴,也避免了自己煮饭。"于是八个人或十个人一起,在臼中捣碎后,各自把自己的份用水浸泡后食用。这样吃完后,他们安心地修行沙门法。但是那些马贩子给世尊帕他量的米,还有相应的酥油、蜂蜜和糖。阿难尊者把这些拿来在石板上研磨。有功德的智者所做的东西总是令人喜欢。然后他把研磨好的与酥油等适当混合,供养给世尊。这时诸天神加入天界的食物。世尊食用这些。食用后,他用果定度过时间。从那时起他不再外出乞食。
难道那时阿难尊者不是世尊的侍者吗?是的,但还没有获得侍者的职位。在世尊初期觉悟的二十年间,没有固定的侍者。有时那伽沙马罗长老侍奉世尊,有时那伽塔长老,有时梅吉耶长老,有时优波婆那长老,有时沙迦塔长老,有时离车族的须那刹多。他们自愿侍奉,想离开时就离开。阿难长老在他们侍奉时不操心,在他们离开时自己履行职责。世尊虽然想:"虽然我最亲近的亲戚还没有得到侍者的职位,但在这种情况下,这个人最合适。"因此默许了。所以说:"阿难尊者把帕他量的米在石板上研磨后供养给世尊,世尊食用这些。"
难道人们在饥荒时不是更加热心行善,即使自己不吃也认为应该给比丘们吗?为什么他们那时连一勺食物也不给呢?这个韦兰迦婆罗门以极大的热情请求世尊度过雨季,为什么他连世尊还在那里都不知道呢?回答说:这是因为魔罗的迷惑。韦兰迦婆罗门刚从世尊那里离开,魔罗就迷惑了整个城市和方圆一由旬内可以在午前乞食往返的地方,使所有人都不注意到(世尊和比丘们)。因此没有人想要做哪怕是最基本的礼仪。
难道世尊不知道魔罗的迷惑就在那里度过雨季吗?不是不知道。那么为什么不在瞻波、舍卫城、王舍城等其他地方度过呢?别说瞻波、舍卫城、王舍城等,即使世尊那一年去北俱卢洲或三十三天度过雨季,魔罗也会迷惑那里。据说那一年他怀着极大的仇恨心。但是世尊在这里看到了这个额外的原因:"马贩子们会帮助比丘们。"因此他在韦兰迦度过雨季。


Kiṃ pana māro vāṇijake āvaṭṭetuṃ na sakkotīti? No na sakkoti, te pana āvaṭṭitapariyosāne āgamiṃsu. Paṭinivattitvā kasmā na āvaṭṭetīti? Avisahatāya. Na hi so tathāgatassa abhihaṭabhikkhāya nibaddhadānassa appitavattassa antarāyaṃ kātuṃ visahati. Catunnañhi na sakkā antarāyo kātuṃ. Katamesaṃ catunnaṃ? Tathāgatassa abhihaṭabhikkhāsaṅkhepena vā nibaddhadānassa appitavattasaṅkhepena vā pariccattānaṃ catunnaṃ paccayānaṃ na sakkā kenaci antarāyo kātuṃ. Buddhānaṃ jīvitassa na sakkā kenaci antarāyo kātuṃ. Asītiyā anubyañjanānaṃ byāmappabhāya vā na sakkā kenaci antarāyo kātuṃ. Candimasūriyadevabrahmānampi hi pabhā tathāgatassa anubyañjanabyāmappabhāppadesaṃ patvā vihatānubhāvā honti. Buddhānaṃ sabbaññutaññāṇassa na sakkā kenaci antarāyo kātunti imesaṃ catunnaṃ na sakkā kenaci antarāyo kātuṃ. Tasmā mārena akatantarāyaṃ bhikkhaṃ bhagavā sasāvakasaṅgho tadā paribhuñjatīti veditabbo.

Evaṃ paribhuñjanto ca ekadivasaṃ assosi kho bhagavā udukkhalasaddanti bhagavā patthapatthapulakaṃ koṭṭentānaṃ bhikkhūnaṃ musalasaṅghaṭṭajanitaṃ udukkhalasaddaṃ suṇi. Tato paraṃ jānantāpi tathāgatāti evamādi yaṃ parato ‘‘kinnu kho so, ānanda, udukkhalasaddo’’ti pucchi, tassa parihāradassanatthaṃ vuttaṃ. Tatrāyaṃ saṅkhepavaṇṇanā – tathāgatā nāma jānantāpi sace tādisaṃ pucchākāraṇaṃ hoti, pucchanti. Sace pana tādisaṃ pucchākāraṇaṃ natthi, jānantāpi na pucchanti. Yasmā pana buddhānaṃ ajānanaṃ nāma natthi, tasmā ajānantāpīti na vuttaṃ. Kālaṃ viditvā pucchantīti sace tassā pucchāya so kālo hoti, evaṃ taṃ kālaṃ viditvā pucchanti; sace na hoti , evampi kālaṃ viditvāva na pucchanti. Evaṃ pucchantāpi ca atthasaṃhitaṃ tathāgatā pucchanti, yaṃ atthanissitaṃ kāraṇanissitaṃ, tadeva pucchanti, no anatthasaṃhitaṃ. Kasmā? Yasmā anatthasaṃhite setughāto tathāgatānaṃ. Setu vuccati maggo, maggeneva tādisassa vacanassa ghāto, samucchedoti vuttaṃ hoti.

Idāni atthasaṃhitanti ettha yaṃ atthasannissitaṃ vacanaṃ tathāgatā pucchanti, taṃ dassento ‘‘dvīhākārehī’’ti ādimāha. Tattha ākārehīti kāraṇehi. Dhammaṃ vā desessāmāti aṭṭhuppattiyuttaṃ suttaṃ vā pubbacaritakāraṇayuttaṃ jātakaṃ vā kathayissāma. Sāvakānaṃ vā sikkhāpadaṃpaññapessāmāti sāvakānaṃ vā tāya pucchāya vītikkamaṃ pākaṭaṃ katvā garukaṃ vā lahukaṃ vā sikkhāpadaṃ paññapessāma āṇaṃ ṭhapessāmāti.


难道魔罗无法让商人们迷惑吗？不，无法做到，但他们在被迷惑的结果中回来了。为什么返回时没有被迷惑？因为无法承受。因为他无法对如来所施舍的乞食施加干扰。对于四者中的任何一个，都无法施加干扰。哪四者？如来所施舍的乞食，或对施舍的少量施加干扰，或对放弃的四种条件，任何人都无法施加干扰。对佛陀的生命，没有人能够施加干扰。对于八十种特征的光辉，也没有人能够施加干扰。即使是月亮、太阳、天神和梵天的光辉，遇到如来的光辉也会受到压制。因此，佛陀的全知智慧没有人能够施加干扰。因此，魔罗无法施加干扰，如来与圣弟子们在那时享用乞食。
如此享用时，有一天世尊听到舂米的声音，世尊听到正在捣碎帕他米的比丘们所发出的舂米声。因此，世尊就问阿难：“阿难，究竟这是什么声音？”这是为了说明他所不知道的事情。在这里有一个简要的解释：即使如来知道这个声音的来源，若有这种询问的原因，他也会询问。如果没有这种询问的原因，即使知道也不会询问。因为佛陀没有不知道的事情，所以没有说“不知道”。若知道时间而询问，若有这个询问的时间，他们就会询问；若没有这个时间，即使知道也不会询问。即使在询问时，如来所询问的也是有意义的，所询问的原因是有意义的，而不是无意义的。为什么？因为在无意义的情况下，如来是无法进行询问的。
现在，在有意义的情况下，如来询问的言辞是有意义的，说明他是以“有两种原因”开始的。在这里，“原因”是指原因。我们将讲述法或叙述符合条件的经文，或讲述与过去因缘相关的故事。我们将说明弟子们的戒律，说明弟子们的戒律是重的或轻的，或是说明戒律的教导。


Atha kho bhagavā…pe… etamatthaṃ ārocesīti ettha natthi kiñci vattabbaṃ. Pubbe vuttameva hi bhikkhūnaṃ patthapatthapulakapaṭilābhaṃ sallahukavuttitaṃ sāmapākaparimocanañca ārocento etamatthaṃ ārocesīti vuccati. ‘‘Sādhusādhu, ānandā’’ti idaṃ pana bhagavā āyasmantaṃ ānandaṃ sampahaṃsento āha. Sādhukāraṃ pana datvā dvīsu ākāresu ekaṃ gahetvā dhammaṃ desento āha – ‘‘tumhehi, ānanda, sappurisehi vijitaṃ, pacchimā janatā sālimaṃsodanaṃ atimaññissatī’’ti. Tatrāyamadhippāyo – tumhehi, ānanda, sappurisehi evaṃ dubbhikkhe dullabhapiṇḍe imāya sallahukavuttitāya iminā ca sallekhena vijitaṃ. Kiṃ vijitanti? Dubbhikkhaṃ vijitaṃ, lobho vijito, icchācāro vijito. Kathaṃ? ‘‘Ayaṃ verañjā dubbhikkhā, samantato pana anantarā gāmanigamā phalabhāranamitasassā subhikkhā sulabhapiṇḍā. Evaṃ santepi bhagavā idheva amhe niggaṇhitvā vasatī’’ti ekabhikkhussapi cintā vā vighāto vā natthi. Evaṃ tāva dubbhikkhaṃ vijitaṃ abhibhūtaṃ attano vase vattitaṃ.

Kathaṃ lobho vijito? ‘‘Ayaṃ verañjā dubbhikkhā, samantato pana anantarā gāmanigamā phalabhāranamitasassā subhikkhā sulabhapiṇḍā . Handa mayaṃ tattha gantvā paribhuñjissāmā’’ti lobhavasena ekabhikkhunāpi ratticchedo vā ‘‘pacchimikāya tattha vassaṃ upagacchāmā’’ti vassacchedo vā na kato. Evaṃ lobho vijito.

Kathaṃ icchācāro vijito? Ayaṃ verañjā dubbhikkhā, ime ca manussā amhe dve tayo māse vasantepi na kismiñci maññanti. Yaṃnūna mayaṃ guṇavāṇijjaṃ katvā ‘‘asuko bhikkhu paṭhamassa jhānassa lābhī…pe… asuko chaḷabhiññoti evaṃ manussānaṃ aññamaññaṃ pakāsetvā kucchiṃ paṭijaggitvā pacchā sīlaṃ adhiṭṭhaheyyāmā’’ti ekabhikkhunāpi evarūpā icchā na uppāditā. Evaṃ icchācāro vijito abhibhūto attano vase vattitoti.

Anāgate pana pacchimā janatā vihāre nisinnā appakasireneva labhitvāpi ‘‘kiṃ idaṃ uttaṇḍulaṃ atikilinnaṃ aloṇaṃ atiloṇaṃ anambilaṃ accambilaṃ, ko iminā attho’’ti ādinā nayena sālimaṃsodanaṃ atimaññissati, oññātaṃ avaññātaṃ karissati. Atha vā janapado nāma na sabbakālaṃ dubbhikkho hoti. Ekadā dubbhikkho hoti, ekadā subhikkho hoti. Svāyaṃ yadā subhikkho bhavissati, tadā tumhākaṃ sappurisānaṃ imāya paṭipattiyā pasannā manussā bhikkhūnaṃ yāgukhajjakādippabhedena anekappakāraṃ sālivikatiṃ maṃsodanañca dātabbaṃ maññissanti. Taṃ tumhe nissāya uppannaṃ sakkāraṃ tumhākaṃ sabrahmacārīsaṅkhātā pacchimā janatā tumhākaṃ antare nisīditvā anubhavamānāva atimaññissati, tappaccayaṃ mānañca omānañca karissati. Kathaṃ? Kasmā ettakaṃ pakkaṃ, kiṃ tumhākaṃ bhājanāni natthi, yattha attano santakaṃ pakkhipitvā ṭhapeyyāthāti.

Dubbhikkhakathā niṭṭhitā.

Mahāmoggallānassasīhanādakathā



然后世尊...告知了这件事。这里没有什么需要说的。因为之前已经提到比丘们获得了一帕他一帕他的米,生活简朴,避免了自己煮饭,所以说他告知了这件事。"善哉!善哉!阿难"这是世尊赞叹阿难尊者所说的。给予赞叹后,从两个方面中取一个来说法:"阿难,你们这些善人已经战胜了,未来的人们会轻视米肉饭。"这里的意思是:阿难,你们这些善人在如此饥荒、难以获得食物的情况下,以这种简朴的生活方式和这种苦行,已经战胜了。战胜了什么?战胜了饥荒,战胜了贪欲,战胜了欲望。怎么战胜的?没有一个比丘会想:"这韦兰迦正遭遇饥荒,但周围邻近的村镇却果实累累,粮食丰收,食物容易获得。即便如此,世尊仍让我们留在这里。"没有一个比丘会有这样的想法或烦恼。这样就战胜了饥荒,征服了它,使它屈服于自己的意志。
怎么战胜了贪欲?没有一个比丘因为贪欲而中断夜间修行,说:"这韦兰迦正遭遇饥荒,但周围邻近的村镇却果实累累,粮食丰收,食物容易获得。来吧,我们去那里享用。"也没有人说:"让我们在最后一个月去那里度过雨季。"这样就战胜了贪欲。
怎么战胜了欲望?这韦兰迦正遭遇饥荒,这些人对我们住了两三个月也不在意。没有一个比丘产生这样的欲望:"不如我们做功德贸易,向人们宣称'某某比丘获得了初禅...某某比丘有六神通',这样照顾我们的肚子,然后再遵守戒律。"这样就战胜了欲望,征服了它,使它屈服于自己的意志。
但在未来,后来的人们即使坐在精舍里轻易获得食物,也会轻视米肉饭,说:"这是什么?米饭不熟,太湿,没有盐,太咸,不酸,太酸,这有什么用?"等等。或者,一个地方不会总是遭遇饥荒。有时遭遇饥荒,有时食物丰富。当食物丰富时,那些因你们这些善人的行为而信仰的人们会认为应该给比丘们各种各样的粥、硬食和米肉饭。你们的同修被称为后来的人们,坐在你们中间享用这些由你们而产生的供养时,会轻视它,因此而产生傲慢和自卑。怎么样呢?为什么煮这么多?你们没有容器可以把自己的份放进去吗?
饥荒的论述结束。
大目犍连师子吼的论述

17.Atha kho āyasmā mahāmoggallānotiādīsu āyasmāti piyavacanametaṃ, garugāravasappatissādhivacanametaṃ. Mahāmoggallānoti mahā ca so guṇamahantatāya moggallāno ca gottenāti mahāmoggallāno. Etadavocāti etaṃ avoca. Idāni vattabbaṃ ‘‘etarahi bhante’’tiādivacanaṃ dasseti. Kasmā avoca? Thero kira pabbajitvā sattame divase sāvakapāramiñāṇassa matthakaṃ patto, satthārāpi mahiddhikatāya etadagge ṭhapito. So taṃ attano mahiddhikataṃ nissāya cintesi – ‘‘ayaṃ verañjā dubbhikkhā, bhikkhū ca kilamanti, yaṃnūnāhaṃ pathaviṃ parivattetvā bhikkhū pappaṭakojaṃ bhojeyya’’nti. Athassa etadahosi – ‘‘sace panāhaṃ bhagavato santike viharanto bhagavantaṃ ayācitvā evaṃ kareyyaṃ, na metaṃ assa patirūpaṃ; yugaggāho viya bhagavatā saddhiṃ kato bhaveyyā’’ti. Tasmā yācitukāmo āgantvā bhagavantaṃ etadavoca.

Heṭṭhimatalaṃ sampannanti pathaviyā kira heṭṭhimatale pathavimaṇḍo pathavojo pathavi-pappaṭako atthi, taṃ sandhāya vadati. Tattha sampannanti madhuraṃ, sādurasanti attho. Yatheva hi ‘‘tatrassa rukkho sampannaphalo ca upapannaphalo cā’’ti (ma. ni. 

17. "然后,尊者大目犍连"等句中,"尊者"是一个亲切的称呼,表示尊敬和敬意。"大目犍连"是因为他在德行上伟大,而且姓氏是目犍连,所以称为大目犍连。"说了这番话"是指他说了这番话。现在要说的是"世尊,现在"等话,表明了这一点。为什么他说这番话?据说这位长老出家后第七天就达到了声闻波罗蜜智慧的顶点,也被导师安置在神通第一的地位。他依靠自己的大神通力想:"这韦兰迦遭遇饥荒,比丘们也很疲惫,不如我把大地翻转过来,让比丘们吃地皮吧。"然后他又想:"如果我住在世尊身边却不请示世尊就这样做,这对我来说是不恰当的;这就像与世尊较量一样。"因此,他想请示,就来到世尊面前说了这番话。
"下层丰富"是指据说在地下有土壤精华、土壤汁液、土壤皮,他指的是这个。这里的"丰富"意思是甜美,有美味。就像"那里有一棵树,果实丰富且成

2.48) ettha madhuraphaloti attho; evamidhāpi sampannanti madhuraṃ sādurasanti veditabbaṃ. Seyyathāpi khuddamadhuṃ anīḷakanti idaṃ panassa madhuratāya opammanidassanatthaṃ vuttaṃ. Khuddamadhunti khuddakamakkhikāhi katamadhu. Anīḷakanti nimmakkhikaṃ nimmakkhikaṇḍakaṃ parisuddhaṃ. Etaṃ kira madhu sabbamadhūhi aggañca seṭṭhañca surasañca ojavantañca. Tenāha – ‘‘seyyathāpi khuddamadhuṃ anīḷakaṃ evamassāda’’nti.

Sādhāhaṃ, bhanteti sādhu ahaṃ, bhante. Ettha sādhūti āyācanavacanametaṃ. Pathaviparivattanaṃ āyācanto hi thero bhagavantaṃ evamāha. Parivatteyyanti ukkujjeyyaṃ, heṭṭhimatalaṃ uparimaṃ kareyyaṃ. Kasmā? Evañhi kate sukhena bhikkhū pappaṭakojaṃ pathavimaṇḍaṃ paribhuñjissantīti. Atha bhagavā ananuññātukāmopi theraṃ sīhanādaṃ nadāpetuṃ pucchi – ‘‘ye pana te, moggallāna, pathavinissitā pāṇā te kathaṃ karissasī’’ti. Ye pathavinissitā gāmanigamādīsu pāṇā, te pathaviyā parivattiyamānāya ākāse saṇṭhātuṃ asakkonte kathaṃ karissasi, kattha ṭhapessasīti? Atha thero bhagavatā etadagge ṭhapitabhāvānurūpaṃ attano iddhānubhāvaṃ pakāsento ‘‘ekāhaṃ, bhante’’tiādimāha. Tassattho – ekaṃ ahaṃ bhante hatthaṃ yathā ayaṃ mahāpathavī evaṃ abhinimminissāmi, pathavisadisaṃ karissāmi. Evaṃ katvā ye pathavinissitā pāṇā te ekasmiṃ hatthatale ṭhite pāṇe tato dutiyahatthatale saṅkāmento viya tattha saṅkāmessāmīti.

Athassa bhagavā āyācanaṃ paṭikkhipanto ‘‘alaṃ moggallānā’’tiādimāha. Tattha alanti paṭikkhepavacanaṃ. Vipallāsampi sattā paṭilabheyyunti viparītaggāhampi sattā sampāpuṇeyyuṃ. Kathaṃ? Ayaṃ nu kho pathavī , udāhu na ayanti. Atha vā amhākaṃ nu kho ayaṃ gāmo, udāhu aññesa’’nti. Evaṃ nigamajanapadakhettārāmādīsu. Na vā esa vipallāso, acinteyyo hi iddhimato iddhivisayo. Evaṃ pana vipallāsaṃ paṭilabheyyuṃ – idaṃ dubbhikkhaṃ nāma na idāniyeva hoti, anāgatepi bhavissati. Tadā bhikkhū tādisaṃ iddhimantaṃ sabrahmacāriṃ kuto labhissanti? Te sotāpanna-sakadāgāmi-anāgāmi-sukkhavipassaka-jhānalābhi-paṭisambhidāppattakhīṇāsavāpi samānā iddhibalābhāvā parakulāni piṇḍāya upasaṅkamissanti. Tatra manussānaṃ evaṃ bhavissati – ‘‘buddhakāle bhikkhū sikkhāsu paripūrakārino ahesuṃ. Te guṇe nibbattetvā dubbhikkhakāle pathaviṃ parivattetvā pappaṭakojaṃ paribhuñjiṃsu. Idāni pana sikkhāya paripūrakārino natthi. Yadi siyuṃ, tatheva kareyyuṃ. Na amhākaṃ yaṃ kiñci pakkaṃ vā āmaṃ vā khādituṃ dadeyyu’’nti. Evaṃ tesuyeva ariyapuggalesu ‘‘natthi ariyapuggalā’’ti imaṃ vipallāsaṃ paṭilabheyyuṃ. Vipallāsavasena ca ariye garahantā upavadantā apāyupagā bhaveyyuṃ. Tasmā mā te rucci pathaviṃ parivattetunti.


熟"中,"丰富"的意思是果实甜美;同样在这里,"丰富"也应理解为甜美、美味。"就像无蜂的蜂蜜"这是为了比喻说明它的甜美而说的。"蜂蜜"是指小蜜蜂制作的蜜。"无蜂的"是指没有蜜蜂、没有蜂卵的纯净蜂蜜。据说这种蜂蜜是所有蜂蜜中最上等、最优质、最美味、最有营养的。因此说:"就像无蜂的蜂蜜,它的味道就是这样。"
"好的,世尊"是"好,我,世尊"的意思。这里的"好"是一个请求的词。长老请求翻转大地时就这样对世尊说。"我要翻转"是指我要翻过来,把下面的一层翻到上面。为什么?因为这样做,比丘们就可以轻松地享用地皮、土壤精华。然后世尊虽然不想同意,但为了让长老发出狮子吼,就问道:"目犍连,那些依附于大地的生物,你要怎么处理呢?"那些依附于大地的村镇等处的生物,当大地被翻转时无法停留在空中,你要怎么处理,要把它们放在哪里呢?然后长老为了显示与世尊安置他在第一位相称的神通力,就说:"世尊,我会用一只手"等。其意思是:世尊,我会创造出一只手,就像这大地一样,做成与大地相似的。这样做后,那些依附于大地的生物,我会像把一只手掌上的生物转移到另一只手掌上一样,把它们转移到那里。
然后世尊拒绝他的请求,说:"够了,目犍连"等。其中,"够了"是拒绝的话。"众生会产生颠倒"是指众生会产生错误的理解。怎么样?他们会想:"这是大地吗?还是不是?""这是我们的村子吗?还是别人的?"对于城镇、国土、田地、园林等也是如此。或者这不是颠倒,因为神通者的神通领域是不可思议的。但他们会这样产生颠倒:这种饥荒不只是现在发生,将来也会发生。那时比丘们从哪里能得到这样有神通力的同修呢?他们即使是入流者、一来者、不还者、干观行者、得禅定者、得无碍解者、漏尽者,由于缺乏神通力,也会去别人家乞食。那时人们会这样想:"佛陀时代的比丘们完全遵守戒律。他们修得功德,在饥荒时翻转大地食用地皮。现在却没有完全遵守戒律的人。如果有的话,他们也会这样做。他们不会给我们任何煮熟的或生的食物吃。"这样,他们就会对这些圣者产生"没有圣者"的颠倒见。由于颠倒见而诽谤、责备圣者,他们会堕入恶道。因此,你不要喜欢翻转大地。


Atha thero imaṃ yācanaṃ alabhamāno aññaṃ yācanto ‘‘sādhu, bhante’’tiādimāha. Tampissa bhagavā paṭikkhipanto ‘‘alaṃmoggallānā’’tiādimāha. Tattha kiñcāpi na vuttaṃ ‘‘vipallāsampi sattā paṭilabheyyu’’nti, atha kho pubbe vuttanayeneva gahetabbaṃ; atthopi cassa vuttasadisameva veditabbo. Yadi pana bhagavā anujāneyya, thero kiṃ kareyyāti? Mahāsamuddaṃ ekena padavītihārena atikkamitabbaṃ mātikāmattaṃ adhiṭṭhahitvā naḷerupucimandato uttarakuruabhimukhaṃ maggaṃ nīharitvā uttarakuruṃ gamanāgamanasampanne ṭhāne katvā dasseyya, yathā bhikkhū gocaragāmaṃ viya yathāsukhaṃ piṇḍāya pavisitvā nikkhameyyunti.

Niṭṭhitā mahāmoggallānassa sīhanādakathā.

Vinayapaññattiyācanakathāvaṇṇanā

18. Idāni āyasmā upāli vinayapaññattiyā mūlato pabhuti nidānaṃ dassetuṃ sāriputtattherassa sikkhāpadapaṭisaṃyuttaṃ vitakkuppādaṃ dassento ‘‘atha kho āyasmato sāriputtassā’’tiādimāha. Tattha rahogatassāti rahasi gatassa. Paṭisallīnassāti sallīnassa ekībhāvaṃ gatassa. Katamesānanti atītesu vipassīādīsu buddhesu katamesaṃ. Ciraṃ assa ṭhiti, cirā vā assa ṭhitīti ciraṭṭhitikaṃ. Sesamettha uttānapadatthameva.

Kiṃ pana thero imaṃ attano parivitakkaṃ sayaṃ vinicchinituṃ na sakkotīti? Vuccate – sakkoti ca na sakkoti ca. Ayañhi imesaṃ nāma buddhānaṃ sāsanaṃ na ciraṭṭhitikaṃ ahosi, imesaṃ ciraṭṭhitikanti ettakaṃ sakkoti vinicchinituṃ. Iminā pana kāraṇena na ciraṭṭhitikaṃ ahosi, iminā ciraṭṭhitikanti etaṃ na sakkoti. Mahāpadumatthero panāha – ‘‘etampi soḷasavidhāya paññāya matthakaṃ pattassa aggasāvakassa na bhāriyaṃ, sammāsambuddhena pana saddhiṃ ekaṭṭhāne vasantassa sayaṃ vinicchayakaraṇaṃ tulaṃ chaḍḍetvā hatthena tulanasadisaṃ hotīti bhagavantaṃyeva upasaṅkamitvā pucchī’’ti. Athassa bhagavā taṃ vissajjento ‘‘bhagavato ca sāriputta vipassissā’’tiādimāha. Taṃ uttānatthameva.



然后长老得不到这个请求,就请求另一件事,说:"好的,世尊"等。世尊也拒绝了他这个请求,说:"够了,目犍连"等。虽然这里没有说"众生会产生颠倒",但应该按照前面说的方式理解;其意义也应理解为与前面所说相同。如果世尊同意的话,长老会怎么做呢?他会把大海变成只有一步之遥,把尼拘律树变成路标,从那里开辟一条通往北俱卢洲的道路,使北俱卢洲成为往来方便的地方,让比丘们可以像进入施食村一样随意进出乞食。
大目犍连师子吼的论述结束。
请求制定戒律的论述解释
18. 现在,尊者优波离为了从根源开始显示戒律制定的缘起,显示舍利弗长老关于学处的思虑,说:"然后,尊者舍利弗"等。其中,"独处时"是指去到隐蔽处。"独坐"是指独自一人坐着。"哪些"是指在过去的毗婆尸佛等佛陀中的哪些。"长久住世"是指长久存在,或长久住立。其余的词义都很明显。
难道长老不能自己判断这个自己的思虑吗?回答说:既能又不能。他能判断"这些佛陀的教法不长久住世,这些长久住世"这么多。但他不能判断"因为这个原因不长久住世,因为这个原因长久住世"。但是大莲花长老说:"对于达到十六种智慧顶点的上首弟子来说,这也不是难事,但与正等正觉者住在同一处时,自己做判断就像扔掉天平用手称重一样,所以他去亲近世尊询问。"然后世尊回答他说:"舍利弗,毗婆尸世尊"等。这是很明显的意思。

19. Puna thero kāraṇaṃ pucchanto ko nu kho, bhante, hetūtiādimāha. Tattha ko nu kho bhanteti kāraṇapucchā , tassa katamo nu kho bhanteti attho. Hetu paccayoti ubhayametaṃ kāraṇādhivacanaṃ; kāraṇañhi yasmā tena tassa phalaṃ hinoti pavattati, tasmā hetūti vuccati. Yasmā taṃ paṭicca eti pavattati, tasmā paccayoti vuccati. Evaṃ atthato ekampi vohāravasena ca vacanasiliṭṭhatāya ca tatra tatra etaṃ ubhayampi vuccati. Sesamettha uttānatthameva.

Idāni taṃ hetuñca paccayañca dassetuṃ ‘‘bhagavā ca sāriputta vipassī’’tiādimāha. Tattha kilāsuno ahesunti na ālasiyakilāsuno, na hi buddhānaṃ ālasiyaṃ vā osannavīriyatā vā atthi. Buddhā hi ekassa vā dvinnaṃ vā sakalacakkavāḷassa vā dhammaṃ desentā samakeneva ussāhena dhammaṃ desenti, na parisāya appabhāvaṃ disvā osannavīriyā honti, nāpi mahantabhāvaṃ disvā ussannavīriyā. Yathā hi sīho migarājā sattannaṃ divasānaṃ accayena gocarāya pakkanto khuddake vā mahante vā pāṇe ekasadiseneva vegena dhāvati. Taṃ kissa hetu? ‘‘Mā me javo parihāyī’’ti. Evaṃ buddhā appakāya vā mahatiyā vā parisāya samakeneva ussāhena dhammaṃ desenti. Taṃ kissa hetu? ‘‘Mā no dhammagarutā parihāyī’’ti. Dhammagaruno hi buddhā dhammagāravāti.

Yathā pana amhākaṃ bhagavā mahāsamuddaṃ pūrayamāno viya vitthārena dhammaṃ desesi, evaṃ te na desesuṃ. Kasmā? Sattānaṃ apparajakkhatāya. Tesaṃ kira kāle dīghāyukā sattā apparajakkhā ahesuṃ. Te catusaccapaṭisaṃyuttaṃ ekagāthampi sutvā dhammaṃ abhisamenti, tasmā na vitthārena dhammaṃ desesuṃ. Teneva kāraṇena appakañca nesaṃ ahosi suttaṃ…pe… vedallanti. Tattha suttādīnaṃ nānattaṃ paṭhamasaṅgītivaṇṇanāyaṃ vuttameva.

Apaññattaṃsāvakānaṃ sikkhāpadanti sāvakānaṃ niddosatāya dosānurūpato paññapetabbaṃ sattāpattikkhandhavasena āṇāsikkhāpadaṃ apaññattaṃ. Anuddiṭṭhaṃpātimokkhanti anvaddhamāsaṃ āṇāpātimokkhaṃ anuddiṭṭhaṃ ahosi. Ovādapātimokkhameva te uddisiṃsu; tampi ca no anvaddhamāsaṃ. Tathā hi vipassī bhagavā channaṃ channaṃ vassānaṃ sakiṃ sakiṃ ovādapātimokkhaṃ uddisi; tañca kho sāmaṃyeva. Sāvakā panassa attano attano vasanaṭṭhānesu na uddisiṃsu. Sakalajambudīpe ekasmiṃyeva ṭhāne bandhumatiyā rājadhāniyā kheme migadāye vipassissa bhagavato vasanaṭṭhāne sabbopi bhikkhusaṅgho uposathaṃ akāsi. Tañca kho saṅghuposathameva; na gaṇuposathaṃ, na puggaluposathaṃ, na pārisuddhiuposathaṃ, na adhiṭṭhānuposathaṃ.


19. 然后长老询问原因,说:"世尊,是什么原因"等。其中,"世尊,是什么"是询问原因,意思是"世尊,到底是什么"。"因"和"缘"这两个都是原因的同义词;因为原因使果生起运作,所以称为"因"。因为依靠它而生起运作,所以称为"缘"。虽然意义上是相同的,但为了表达和语言流畅,在不同地方都使用这两个词。其余的词义都很明显。
现在,为了显示那个因和缘,他说:"舍利弗,毗婆尸世尊"等。其中,"懈怠"不是指懒惰的懈怠,因为佛陀没有懒惰或精进减弱。佛陀无论是对一个人、两个人还是整个世界说法,都是以同样的热忱说法,看到听众少也不会减弱精进,看到听众多也不会增加精进。就像狮子王七天后外出觅食,无论是小动物还是大动物,都以同样的速度奔跑。为什么呢?因为"不要让我的速度减弱"。同样,佛陀对小众或大众都以同样的热忱说法。为什么呢?因为"不要让我们对法的尊重减弱"。因为佛陀尊重法,重视法。
但是,他们没有像我们的世尊那样广泛地说法,仿佛在填满大海。为什么?因为众生尘垢很少。据说在他们的时代,众生长寿,尘垢很少。他们听到一个与四圣谛相关的偈颂就能证悟法,所以没有广泛地说法。因此他们的经、律、论等也很少。其中经等的区别在第一次结集的解释中已经说过。
"没有为制定学处"是指因为没有过错,所以没有根据过错制定七种罪类的学处规定。"没有诵说波罗提木叉"是指每半月没有诵说规定的波罗提木叉。他们只诵说教诫波罗提木叉;而且也不是每半月。比如毗婆尸世尊每六年才亲自诵说一次教诫波罗提木叉;**们在各自的住处也没有诵说。整个阎浮提只在一个地方,即毗婆尸世尊住处的班度马蒂王城的鹿野苑,所有比丘僧团才举行布萨。而且只举行僧团布萨;没有小众布萨、个人布萨、清净布萨、决意布萨。


Tadā kira jambudīpe caturāsītivihārasahassāni honti. Ekamekasmiṃ vihāre abbokiṇṇāni dasapi vīsatipi bhikkhusahassāni vasanti, bhiyyopi vasanti. Uposathārocikā devatā tattha tattha gantvā ārocenti – ‘‘mārisā, ekaṃ vassaṃ atikkantaṃ, dve tīṇi cattāri pañca vassāni atikkantāni, idaṃ chaṭṭhaṃ vassaṃ, āgāminiyā puṇṇamāsiyā buddhadassanatthaṃ uposathakaraṇatthañca gantabbaṃ! Sampatto vo sannipātakālo’’ti. Tato sānubhāvā bhikkhū attano attano ānubhāvena gacchanti, itare devatānubhāvena. Kathaṃ? Te kira bhikkhū pācīnasamuddante vā pacchimauttaradakkhiṇasamuddante vā ṭhitā gamiyavattaṃ pūretvā pattacīvaramādāya ‘‘gacchāmā’’ti cittaṃ uppādenti; saha cittuppādā uposathaggaṃ gatāva honti. Te vipassiṃ sammāsambuddhaṃ abhivādetvā nisīdanti. Bhagavāpi sannisinnāya parisāya imaṃ ovādapātimokkhaṃ uddisati.

‘‘Khantī paramaṃ tapo titikkhā;

Nibbānaṃ paramaṃ vadanti buddhā;

Na hi pabbajito parūpaghātī;

Na samaṇo hoti paraṃ viheṭhayanto.

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

‘‘Anupavādo anupaghāto, pātimokkhe ca saṃvaro;

Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;

Adhicitte ca āyogo, etaṃ buddhāna sāsana’’nti. (dī. ni. 

据说当时在阎浮提有八万四千座精舍。每座精舍住有一万、两万或更多比丘,没有空缺。布萨通知的天神到处去通知:"尊者们,一年已经过去了,两年、三年、四年、五年已经过去了,这是第六年,下一个满月日应该去见佛和举行布萨!你们的集会时间到了。"然后有神通的比丘用自己的神通力前往,其他的则借助天神的神通力。怎么去呢?据说那些比丘站在东海边或西北南海边,完成出行准备,拿起钵和衣,生起"我们出发"的念头;一生起这个念头,他们就已经到达布萨堂了。他们向正等正觉的毗婆尸世尊礼拜后就坐下。世尊对坐好的僧众诵说这个教诫波罗提木叉:
"忍辱为最高苦行,
诸佛说涅槃最上;
出家不害他人者,
不恼他人为沙门。
诸恶莫作,诸善奉行,
自净其意,是诸佛教。
不诽谤不伤害,严持波罗提木叉,
饮食知节量,住处远离,
专修增上心,是为诸佛教。"

2.90; dha. pa. 183-185);

Eteneva upāyena itaresampi buddhānaṃ pātimokkhuddeso veditabbo. Sabbabuddhānañhi imā tissova ovādapātimokkhagāthāyo honti. Tā dīghāyukabuddhānaṃ yāva sāsanapariyantā uddesamāgacchanti; appāyukabuddhānaṃ paṭhamabodhiyaṃyeva. Sikkhāpadapaññattikālato pana pabhuti āṇāpātimokkhameva uddisīyati. Tañca kho bhikkhū eva uddisanti, na buddhā. Tasmā amhākampi bhagavā paṭhamabodhiyaṃ vīsativassamattameva idaṃ ovādapātimokkhaṃ uddisi. Athekadivasaṃ pubbārāme migāramātupāsāde nisinno bhikkhū āmantesi – ‘‘na dānāhaṃ, bhikkhave, ito paraṃ uposathaṃ karissāmi pātimokkhaṃ uddisissāmi, tumheva dāni bhikkhave ito paraṃ uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya uposathaṃ kareyya, pātimokkhaṃ uddiseyyā’’ti (cūḷava. 386). Tato paṭṭhāya bhikkhū āṇāpātimokkhaṃ uddisanti. Idaṃ āṇāpātimokkhaṃ tesaṃ anuddiṭṭhaṃ ahosi. Tena vuttaṃ – ‘‘anuddiṭṭhaṃ pātimokkha’’nti.

Tesaṃbuddhānanti tesaṃ vipassīādīnaṃ tiṇṇaṃ buddhānaṃ. Antaradhānenāti khandhantaradhānena; parinibbānenāti vuttaṃ hoti. Buddhānubuddhānanti ye tesaṃ buddhānaṃ anubuddhā sammukhasāvakā tesañca khandhantaradhānena. Ye te pacchimā sāvakāti ye tesaṃ sammukhasāvakānaṃ santike pabbajitā pacchimā sāvakā. Nānānāmāti ‘‘buddharakkhito, dhammarakkhito’’tiādi nāmavasena vividhanāmā. Nānāgottāti ‘‘gotamo, moggallāno’’tiādi gottavasena vividhagottā. Nānājaccāti ‘‘khattiyo, brāhmaṇo’’tiādijātivasena nānājaccā. Nānākulā pabbajitāti khattiyakulādivase neva uccanīcauḷāruḷārabhogādikulavasena vā vividhakulā nikkhamma pabbajitā.

Tetaṃ brahmacariyanti te pacchimā sāvakā yasmā ekanāmā ekagottā ekajātikā ekakulā pabbajitā ‘‘amhākaṃ sāsanaṃ tanti paveṇī’’ti attano bhāraṃ katvā brahmacariyaṃ rakkhanti, ciraṃ pariyattidhammaṃ pariharanti. Ime ca tādisā na honti. Tasmā aññamaññaṃ viheṭhentā vilomaṃ gaṇhantā ‘‘asuko thero jānissati, asuko thero jānissatī’’ti sithilaṃ karontā taṃ brahmacariyaṃ khippaññeva antaradhāpesuṃ, saṅgahaṃ āropetvā na rakkhiṃsu. Seyyathāpīti tassatthassa opammanidassanaṃ. Vikiratīti vikkhipati. Vidhamatīti ṭhānantaraṃ neti. Viddhaṃsetīti ṭhitaṭṭhānato apaneti. Yathā taṃ suttena asaṅgahitattāti yathā suttena asaṅgahitattā aganthitattā abaddhattā evaṃ vikirati yathā suttena asaṅgahitāni vikiriyanti, evaṃ vikiratīti vuttaṃ hoti. Evameva khoti opammasampaṭipādanaṃ. Antaradhāpesunti vaggasaṅgaha-paṇṇāsasaṅgahādīhi asaṅgaṇhantā yaṃ yaṃ attano ruccati, taṃ tadeva gahetvā sesaṃ vināsesuṃ adassanaṃ nayiṃsu.


2.90; dha. pa. 183-185);
因此，其他佛陀的教诫波罗提木叉也应如此理解。所有佛陀的教诫波罗提木叉有三种。它们对于长寿的佛陀而言，直到教法结束才会传授；对于短寿的佛陀，仅在第一次成道时传授。从戒律制定的时间开始，只有波罗提木叉被传授。而且只有比丘传授，并非佛陀。因此，我们的世尊在第一次成道时，仅传授了这个教诫波罗提木叉。某一天，坐在普巴拉梅米迦拉母的宫殿中，世尊对比丘们说：“我不会再举行布萨，传授波罗提木叉了。你们现在可以举行布萨，传授波罗提木叉。因为这是一个地方，不允许如来在不清净的僧团中举行布萨，传授波罗提木叉。”（小部. 386）。从那时起，比丘们开始传授波罗提木叉。这个波罗提木叉对他们而言是未被传授的。因此说：“未被传授的波罗提木叉。”
“这些佛陀”是指那三位有智慧的佛陀。关于“消失”的意思是指因五蕴的消失；关于“涅槃”是指这样说。关于“佛陀和弟子”是指那些在这些佛陀面前的弟子，以及因五蕴的消失。关于“后来的弟子”是指那些在这些弟子面前出家的后来的弟子。关于“不同的名字”是指“佛保护者、法保护者”等等不同的名称。关于“不同的种族”是指“戈陀摩、目犍连”等等不同的种族。关于“不同的出生”是指“刹帝利、婆罗门”等等不同的种姓。关于“不同的家族出家”是指那些来自刹帝利等家族的，不论是高贵还是卑贱的家族，都出家了。
“他们的梵行”是指这些后来的弟子，因为同名、同族、同种、同家出家，承担自己的责任，保持梵行，长久保持戒律的教法。这些人并不是如此。因此，他们互相争斗，互相妨碍，放松了自己的梵行，迅速使其消失，未能保持团结。关于“例如”是指示比喻的意思。关于“散布”是指分散。关于“毁坏”是指带到其他地方。关于“消灭”是指从固定的地方带走。就像通过教法未能保持团结的那样，就像通过教法未能保持不被束缚的那样，分散开来。就像通过教法未能保持团结一样，分散开来。因此，保持团结也是一种比喻。关于“消失”是指通过聚合、五十聚合等方式不再保持团结，选择自己所喜欢的东西，抓住这个，然后消灭其他的。


Akilāsuno ca te bhagavanto ahesuṃ sāvake cetasā ceto paricca ovaditunti apica sāriputta te buddhā attano cetasā sāvakānaṃ ceto paricca paricchinditvā ovadituṃ akilāsuno ahesuṃ, paracittaṃ ñatvā anusāsaniṃ na bhāriyato na papañcato addasaṃsu. Bhūtapubbaṃ sāriputtātiādi tesaṃ akilāsubhāvappakāsanatthaṃ vuttaṃ. Bhiṃsanaketi bhayānake bhayajananake. Evaṃ vitakkethāti nekkhammavitakkādayo tayo vitakke vitakketha. Mā evaṃ vitakkayitthāti kāmavitakkādayo tayo akusalavitakke mā vitakkayittha. Evaṃ manasi karothāti ‘‘aniccaṃ dukkhamanattā asubha’’nti manasi karotha. Mā evaṃ manasā katthāti ‘‘niccaṃ sukhaṃ attā subha’’nti mā manasi akarittha. Idaṃ pajahathāti akusalaṃ pajahatha. Idaṃ upasampajja viharathāti kusalaṃ upasampajja paṭilabhitvā nipphādetvā viharatha.

Anupādāyaāsavehi cittāni vimucciṃsūti aggahetvā vimucciṃsu. Tesañhi cittāni yehi āsavehi vimucciṃsu, na te tāni gahetvā vimucciṃsu. Anuppādanirodhena pana nirujjhamānā aggahetvā vimucciṃsu. Tena vuttaṃ – ‘‘anupādāya āsavehi cittāni vimucciṃsū’’ti. Sabbepi te arahattaṃ patvā sūriyarasmisamphuṭṭhamiva padumavanaṃ vikasitacittā ahesuṃ. Tatra sudaṃ sāriputta bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hotīti tatrāti purimavacanāpekkhaṃ; sudanti padapūraṇamatte nipāto; sāriputtāti ālapanaṃ. Ayaṃ panettha atthayojanā – tatrāti yaṃ vuttaṃ ‘‘aññatarasmiṃ bhiṃsanake vanasaṇḍe’’ti, tatra yo so bhiṃsanakoti vanasaṇḍo vutto, tassa bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti, bhiṃsanakiriyāya hotīti attho. Kiṃ hoti? Idaṃ hoti – yo koci avītarāgo…pe… lomāni haṃsantīti.

Atha vā tatrāti sāmiatthe bhummaṃ. Suiti nipāto; ‘‘kiṃ su nāma te bhonto samaṇabrāhmaṇā’’tiādīsu (ma. ni. 1.469) viya. Idanti adhippetamatthaṃ paccakkhaṃ viya katvā dassanavacanaṃ. Suidanti sudaṃ, sandhivasena ikāralopo veditabbo. ‘‘Cakkhundriyaṃ, itthindriyaṃ, anaññātaññassāmītindriyaṃ (vibha. 219), ‘‘kiṃ sūdha vitta’’ntiādīsu (saṃ. ni. 

阿基拉苏诺的这些佛陀是以心智为基础教导弟子的，舍利弗等佛陀以自己的心智为基础，教导弟子们，阿基拉苏诺的佛陀们，了解他人的心智而教导，既不沉重也不繁琐。关于“过去的舍利弗”等等，是为了说明他们的阿基拉苏诺的特性。关于“令人恐惧”的意思是指引起恐惧的事物。如此思维的意思是要思维出三种出离的思维。不要这样思维的意思是指不要思维三种与欲望相关的恶思维。如此思维的意思是要思维“无常、苦、无我、不洁”的内容。不要这样思维的意思是指不要思维“常、乐、自我、洁净”的内容。要放弃这个，放弃恶法。要住于这个，获得善法，具足善法而住。
因不执着的漏而心解脱，这里是指不执着而解脱。因为他们的心是通过什么漏而解脱的，而不是通过执着而解脱。通过无执著的灭除而解脱。故说：“因不执着的漏而心解脱。”所有人都获得了阿罗汉果，如同被阳光照耀的莲花般心开意解。此时舍利弗在令人恐惧的丛林中，正如前面所说的；“苏达”是指达到某种程度的意思；“舍利弗”是指对话者。这里的意思是“在某个令人恐惧的丛林中”，所说的令人恐惧的丛林，就是那个令人恐惧的丛林，因令人恐惧的行为而令人恐惧。什么是令人恐惧的？这是指“任何人若无贪欲……等……毛发竖立”。
或者说“在那里”是指在某种情况下。关于“苏达”是指某种程度；“你们这些出家人和婆罗门们”是类似于（小部. 1.469）的说法。关于“这里”是指所指的意思，如同显而易见的。关于“苏达”，是指在相互关系中有所省略的意思。“眼根、耳根、无异根”等等的说法（大部. 219），“你们怎么会有财物”等等的说法（相部. ）。

1.73, 246; su. ni. 183) viya. Ayaṃ panettha atthayojanā – tassa sāriputta bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ idaṃsu hoti. Bhiṃsanakatasminti bhiṃsanakabhāveti attho. Ekassa takārassa lopo daṭṭhabbo. Bhiṃsanakattasmintiyeva vā pāṭho. ‘‘Bhiṃsanakatāya’’ iti vā vattabbe liṅgavipallāso kato. Nimittatthe cetaṃ bhummavacanaṃ, tasmā evaṃ sambandho veditabbo – bhiṃsanakabhāve idaṃsu hoti, bhiṃsanakabhāvanimittaṃ bhiṃsanakabhāvahetu bhiṃsanakabhāvapaccayā idaṃsu hoti. Yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsantīti bahutarāni lomāni haṃsanti uddhaṃ mukhāni sūcisadisāni kaṇṭakasadisāni ca hutvā tiṭṭhanti, appāni na haṃsanti. Bahutarānaṃ vā sattānaṃ haṃsanti. Appakānaṃ atisūrapurisānaṃ na haṃsanti.

Idāni ayaṃ kho, sāriputta, hetūtiādi nigamanaṃ. Yañcettha antarantarā na vuttaṃ, taṃ uttānatthameva. Tasmā pāḷikkameneva veditabbaṃ. Yaṃ pana vuttaṃ na ciraṭṭhitikaṃ ahosīti, taṃ purisayugavasena vuttanti veditabbaṃ. Vassagaṇanāya hi vipassissa bhagavato asītivassasahassāni āyu, sammukhasāvakānampissa tattakameva. Evamassa yvāyaṃ sabbapacchimako sāvako, tena saha ghaṭetvā satasahassaṃ saṭṭhimattāni ca vassasahassāni brahmacariyaṃ aṭṭhāsi. Purisayugavasena pana yugaparamparāya āgantvā dveyeva purisayugāni aṭṭhāsi. Tasmā na ciraṭṭhitikanti vuttaṃ. Sikhissa pana bhagavato sattativassasahassāni āyu. Sammukhasāvakānampissa tattakameva. Vessabhussa bhagavato saṭṭhivassasahassāni āyu. Sammukhasāvakānampissa tattakameva. Evaṃ tesampi ye sabbapacchimakā sāvakā tehi saha ghaṭetvā satasahassato uddhaṃ cattālīsamattāni vīsatimattāni ca vassasahassāni brahmacariyaṃ aṭṭhāsi. Purisayugavasena pana yugaparamparāya āgantvā dve dveyeva purisayugāni aṭṭhāsi. Tasmā na ciraṭṭhitikanti vuttaṃ.

20. Evaṃ āyasmā sāriputto tiṇṇaṃ buddhānaṃ brahmacariyassa na ciraṭṭhitikāraṇaṃ sutvā itaresaṃ tiṇṇaṃ brahmacariyassa ciraṭṭhitikāraṇaṃ sotukāmo puna bhagavantaṃ ‘‘ko pana bhante hetū’’ti ādinā nayena pucchi. Bhagavāpissa byākāsi. Taṃ sabbaṃ vuttapaṭipakkhavasena veditabbaṃ. Ciraṭṭhitikabhāvepi cettha tesaṃ buddhānaṃ āyuparimāṇatopi purisayugatopi ubhayathā ciraṭṭhitikatā veditabbā. Kakusandhassa hi bhagavato cattālīsavassasahassāni āyu, koṇāgamanassa bhagavato tiṃsavassasahassāni, kassapassa bhagavato vīsativassasahassāni; sammukhasāvakānampi nesaṃ tattakameva. Bahūni ca nesaṃ sāvakayugāni paramparāya brahmacariyaṃ pavattesuṃ. Evaṃ tesaṃ āyuparimāṇatopi sāvakayugatopi ubhayathā brahmacariyaṃ ciraṭṭhitikaṃ ahosi.

Amhākaṃ pana bhagavato kassapassa bhagavato upaḍḍhāyukappamāṇe dasavassasahassāyukakāle uppajjitabbaṃ siyā. Taṃ asambhuṇantena pañcavassasahassāyukakāle, ekavassasahassāyukakāle, pañcavassasatāyukakālepi vā uppajjitabbaṃ siyā. Yasmā panassa buddhattakārake dhamme esantassa pariyesantassa ñāṇaṃ paripācentassa gabbhaṃ gaṇhāpentassa vassasatāyukakāle ñāṇaṃ paripākamagamāsi. Tasmā atiparittāyukakāle uppanno. Tenassa sāvakaparamparāvasena ciraṭṭhitikampi brahmacariyaṃ āyuparimāṇavasena vassagaṇanāya naciraṭṭhitikamevāti vattuṃ vaṭṭati.



1.73, 246; 经集 183)。这里的意思是:舍利弗,在那个令人恐惧的丛林中,确实发生了这样的事。"令人恐惧"是指恐怖的状态,应该理解为省略了一个"ta"音。或者读作"bhiṃsanakattas miṃ"。本应说"bhiṃsanakatāya",但改变了性别。这是位置格表示原因,所以应理解为这样的关系:由于恐怖的状态,因为恐怖的状态,缘于恐怖的状态,确实发生了这样的事。任何未离贪欲的人进入那个丛林,大多数人的毛发都会竖立,像针一样直立,像刺一样,只有少数人的毛发不会竖立。或者说大多数众生的毛发会竖立,只有少数极其勇敢的人不会。
现在"舍利弗,这就是原因"等是总结。其中未说明的部分意思很明显,应该按照经文顺序理解。所说的"不长久住世"应该理解为按人的世代来说的。因为从寿命计算,毗婆尸佛的寿命是八万岁,他的亲自弟子也是如此。这样,他最后一个弟子,与他一起共同生活了十六万多年。但按人的世代来说,只延续了两代。因此说"不长久住世"。尸弃佛的寿命是七万岁,他的亲自弟子也是如此。毗舍浮佛的寿命是六万岁,他的亲自弟子也是如此。这样,他们最后的弟子,与他们一起共同生活了十四万多年和十二万多年。但按人的世代来说,只延续了两代。因此说"不长久住世"。
20. 这样,尊者舍利弗听了三位佛的梵行不长久住世的原因后,想要听另外三位佛的梵行长久住世的原因,又以"世尊,什么是原因"等方式询问世尊。世尊也为他解释了。这一切都应该按照与前面相反的方式来理解。关于长久住世,这里应该从这些佛的寿命和人的世代两方面来理解。拘留孙佛的寿命是四万岁,拘那含牟尼佛的寿命是三万岁,迦叶佛的寿命是二万岁;他们的亲自弟子也是如此。他们的许多弟子世代相继地延续了梵行。这样,从寿命和弟子世代两方面来看,他们的梵行都是长久住世的。
我们的世尊本应在迦叶佛寿命的一半,即一万岁时出生。如果那时不能出生,应该在五千岁、一千岁或五百岁时出生。但是因为他在寻求、探索成佛的法,使智慧成熟,孕育[佛性],直到百岁时智慧才成熟。因此在极短的寿命时出生。所以可以说,虽然从弟子相继的角度来看他的梵行是长久住世的,但从寿命的年数来看却不是长久住世的。

21.Atha kho āyasmā sāriputtoti ko anusandhi? Evaṃ tiṇṇaṃ buddhānaṃ brahmacariyassa ciraṭṭhitikāraṇaṃ sutvā sikkhāpadapaññattiyeva ciraṭṭhitikabhāvahetūti niṭṭhaṃ gantvā bhagavatopi brahmacariyassa ciraṭṭhitikabhāvaṃ icchanto āyasmā sāriputto bhagavantaṃ sikkhāpadapaññattiṃ yāci. Tassā yācanavidhidassanatthametaṃ vuttaṃ – atha kho āyasmā sāriputto uṭṭhāyāsanā …pe… ciraṭṭhitikanti. Tattha addhaniyanti addhānakkhamaṃ; dīghakālikanti vuttaṃ hoti. Sesaṃ uttānatthameva.

Athassa bhagavā ‘‘na tāvāyaṃ sikkhāpadapaññattikālo’’ti pakāsento ‘‘āgamehi tvaṃ sāriputtā’’tiādimāha. Tattha āgamehi tvanti tiṭṭha tāva tvaṃ; adhivāsehi tāva tvanti vuttaṃ hoti. Ādaratthavasenevettha dvikkhattuṃ vuttaṃ. Etena bhagavā sikkhāpadapaññattiyā sāvakānaṃ visayabhāvaṃ paṭikkhipitvā ‘‘buddhavisayova sikkhāpadapaññattī’’ti āvikaronto ‘‘tathāgato vā’’tiādimāha. Ettha ca tatthāti sikkhāpadapaññattiyācanāpekkhaṃ bhummavacanaṃ. Tatrāyaṃ yojanā – yaṃ vuttaṃ ‘‘sikkhāpadaṃ paññapeyyā’’ti, tattha tassā sikkhāpadapaññattiyā tathāgatoyeva kālaṃ jānissatīti. Evaṃ vatvā akālaṃ tāva dassetuṃ ‘‘na tāva sāriputtā’’tiādimāha.

Tattha āsavā tiṭṭhanti etesūti āsavaṭṭhānīyā. Yesu diṭṭhadhammikasamparāyikā dukkhāsavā kilesāsavā ca parūpavādavippaṭisāravadhabandhanādayo ceva apāyadukkhavisesabhūtā ca āsavā tiṭṭhantiyeva, yasmā nesaṃ te kāraṇaṃ hontīti attho. Te āsavaṭṭhānīyā vītikkamadhammā yāva na saṅghe pātubhavanti, na tāva satthā sāvakānaṃ sikkhāpadaṃ paññapetīti ayamettha yojanā. Yadi hi paññapeyya, parūpavādā parūpārambhā garahadosā na parimucceyya.


21. 然后尊者舍利弗,这是什么联系?就这样听了三位佛的梵行长久住世的原因后,得出结论认为制定学处正是长久住世的原因,希望世尊的梵行也能长久住世,尊者舍利弗请求世尊制定学处。为了显示他请求的方式,说了这句话 - 然后尊者舍利弗从座位站起来...长久住世。其中,"能持久"是指能经得起时间的考验;意思是说"长期的"。其余的意思很明显。
然后世尊为了表明"现在还不是制定学处的时候",说"舍利弗,你要等待"等。其中,"你要等待"是指你要暂时停止;意思是说"你要暂时忍耐"。这里为了表示尊重,说了两遍。通过这个,世尊否定了制定学处是**的范畴,为了显示"制定学处是佛陀的范畴",说"如来"等。这里,"在那里"是指请求制定学处的位格。这里的意思是:关于所说的"应该制定学处",在那里,只有如来才知道制定学处的时机。这样说了之后,为了显示现在还不是时候,说"舍利弗,还不到"等。
其中,"有漏住处"是指漏存在于其中的地方。在这些地方,现世和来世的苦恼漏、烦恼漏,以及他人的批评、后悔、杀害、捆绑等,以及特别的恶道之苦等漏都存在,因为它们是这些[漏]的原因。这些有漏住处的违犯法,只要还没有在僧团中出现,导师就不为**制定学处 - 这就是这里的意思。因为如果制定了,就不能避免他人的批评、


Kathaṃ? Paññapentena hi ‘‘yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyyā’’tiādi sabbaṃ paññapetabbaṃ bhaveyya. Adisvāva vītikkamadosaṃ imaṃ paññattiṃ ñatvā pare evaṃ upavādañca upārambhañca garahañca pavatteyyuṃ – ‘‘kathañhi nāma samaṇo gotamo bhikkhusaṅgho me anvāyiko vacanakaroti ettāvatā sikkhāpadehi paliveṭhessati, pārājikaṃ paññapessati? Nanu ime kulaputtā mahantaṃ bhogakkhandhaṃ mahantañca ñātiparivaṭṭaṃ hatthagatāni ca rajjānipi pahāya pabbajitā, ghāsacchādanaparamatāya santuṭṭhā, sikkhāya tibbagāravā, kāye ca jīvite ca nirapekkhā viharanti. Tesu nāma ko lokāmisabhūtaṃ methunaṃ vā paṭisevissati, parabhaṇḍaṃ vā harissati, parassa vā iṭṭhaṃ kantaṃ atimadhuraṃ jīvitaṃ upacchindissati, abhūtaguṇakathāya vā jīvitaṃ kappessati! Nanu pārājike apaññattepi pabbajjāsaṅkhepenevetaṃ pākaṭaṃ kata’’nti. Tathāgatassa ca thāmañca balañca sattā na jāneyyuṃ. Paññattampi sikkhāpadaṃ kuppeyya, na yathāṭhāne tiṭṭheyya. Seyyathāpi nāma akusalo vejjo kañci anuppannagaṇḍaṃ purisaṃ pakkosāpetvā ‘‘ehi bho purisa, imasmiṃ te sarīrappadese mahāgaṇḍo uppajjitvā anayabyasanaṃ pāpessati, paṭikacceva naṃ tikicchāpehī’’ti vatvā ‘‘sādhācariya, tvaṃyeva naṃ tikicchassū’’ti vutto tassa arogaṃ sarīrappadesaṃ phāletvā lohitaṃ nīharitvā ālepanabandhanadhovanādīhi taṃ padesaṃ sañchaviṃ katvā taṃ purisaṃ vadeyya – ‘‘mahārogo te mayā tikicchito, dehi me deyyadhamma’’nti. So taṃ ‘‘kimayaṃ bālavejjo vadati? Kataro kira me iminā rogo tikicchito? Nanu me ayaṃ dukkhañca janeti, lohitakkhayañca maṃ pāpetī’’ti evaṃ upavadeyya ceva upārambheyya ca garaheyya ca, na cassa guṇaṃ jāneyya. Evameva yadi anuppanne vītikkamadose satthā sāvakānaṃ sikkhāpadaṃ paññapeyya, parūpavādādīhi ca na parimucceyya, na cassa thāmaṃ vā balaṃ vā sattā jāneyyuṃ, paññattampi sikkhāpadaṃ kuppeyya, na yathāṭhāne tiṭṭheyya. Tasmā vuttaṃ – ‘‘na tāva sāriputta satthā sāvakānaṃ…pe… pātubhavantī’’ti.

Evaṃ akālaṃ dassetvā puna kālaṃ dassetuṃ ‘‘yato ca kho sāriputtā’’tiādimāha. Tattha yatoti yadā; yasmiṃ kāleti vuttaṃ hoti. Sesaṃ vuttānusāreneva veditabbaṃ. Ayaṃ vā hettha saṅkhepattho – yasmiṃ samaye ‘‘āsavaṭṭhānīyā dhammā’’ti saṅkhyaṃ gatā vītikkamadosā saṅghe pātubhavanti, tadā satthā sāvakānaṃ sikkhāpadaṃ paññapeti, uddisati pātimokkhaṃ. Kasmā? Tesaṃyeva ‘‘āsavaṭṭhānīyā dhammā’’ti saṅkhyaṃ gatānaṃ vītikkamadosānaṃ paṭighātāya. Evaṃ paññapento yathā nāma kusalo vejjo uppannaṃ gaṇḍaṃ phālanalepanabandhanadhovanādīhi tikicchanto rogaṃ vūpasametvā sañchaviṃ katvā na tveva upavādādiraho hoti, sake ca ācariyake viditānubhāvo hutvā sakkāraṃ pāpuṇāti; evaṃ na ca upavādādiraho hoti, sake ca sabbaññuvisaye viditānubhāvo hutvā sakkāraṃ pāpuṇāti. Tañcassa sikkhāpadaṃ akuppaṃ hoti, yathāṭhāne tiṭṭhatīti.


怎么说呢?如果要制定,就应该制定"如果有比丘从事淫欲法"等一切戒条。如果在没有看到违犯过错就知道这个制定,别人就会这样批评、指责和责备:"为什么沙门乔达摩要用这么多学处来束缚追随他的比丘僧团,制定波罗夷戒?这些善男子不是已经舍弃了大量财富、众多亲属和掌握的王位而出家,以食物和衣服为满足,对学处深怀敬畏,对身体和生命无所执著地生活吗?他们中谁会从事世俗的淫欲,偷盗他人财物,或者断绝他人可爱、可意、极其甜美的生命,或者以不实的功德之谈来维生呢?即使不制定波罗夷戒,通过出家的概念这些不是已经很明显了吗?"人们也不会知道如来的力量和能力。已经制定的学处也会动摇,不能如实地存在。就像一个不熟练的医生召来一个没有肿瘤的人说:"来吧,朋友,你身体这个部位将长出大肿瘤,会给你带来不幸和灾难,你应该提前治疗。"那人说:"好的,老师,请您治疗吧。"医生就割开他健康的身体部位,放出血,涂药、包扎、清洗等使那部位结疤,然后对那人说:"我已经为你治好了大病,给我报酬吧。"那人会这样批评、指责和责备他:"这个愚蠢的医生在说什么?他到底治好了我什么病?他不是给我带来痛苦,让我失血吗?"他不会知道医生的功德。同样,如果导师在违犯过错未出现时就为**制定学处,就不能避免他人的批评等,人们也不会知道他的力量和能力,已经制定的学处也会动摇,不能如实地存在。因此说:"舍利弗,导师还不会...出现。"
这样显示了不适当的时候,然后为了显示适当的时候,说"但是舍利弗,当"等。其中,"当"是指什么时候;意思是说"在什么时候"。其余的应该按照已说的来理解。或者这里的简要意思是:在什么时候被称为"有漏住处"的违犯过错在僧团中出现,那时导师就为**制定学处,诵说波罗提木叉。为什么?为了对治那些被称为"有漏住处"的违犯过错。这样制定时,就像熟练的医生通过割开、涂药、包扎、清洗等治疗已经出现的肿瘤,平息疾病使之结疤,不会受到批评等,而且在自己的医术中显示了能力而获得尊敬;同样地,他不会受到批评等,而且在自己的一切智境界中显示了能力而获得尊敬。他制定的学处不会动摇,能如实地存在。


Evaṃ āsavaṭṭhānīyānaṃ dhammānaṃ anuppattiṃ sikkhāpadapaññattiyā akālaṃ uppattiñca kālanti vatvā idāni tesaṃ dhammānaṃ anuppattikālañca uppattikālañca dassetuṃ ‘‘na tāva sāriputta idhekacce’’tiādimāha. Tattha uttānatthāni padāni pāḷivaseneva veditabbāni. Ayaṃ pana anuttānapadavaṇṇanā – rattiyo jānantīti rattaññū, attano pabbajitadivasato paṭṭhāya bahukā rattiyo jānanti, cirapabbajitāti vuttaṃ hoti. Rattaññūhi mahattaṃ rattaññumahattaṃ; cirapabbajitehi mahantabhāvanti attho. Tatra rattaññumahattaṃ patte saṅghe upasenaṃ vaṅgantaputtaṃ ārabbha sikkhāpadaṃ paññattanti veditabbaṃ. So hāyasmā ūnadasavasse bhikkhū upasampādente disvā ekavasso saddhivihārikaṃ upasampādesi. Atha bhagavā sikkhāpadaṃ paññapesi – ‘‘na, bhikkhave , ūnadasavassena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassā’’ti (mahāva. 75). Evaṃ paññatte sikkhāpade puna bhikkhū ‘‘dasavassāmha dasavassāmhā’’ti bālā abyattā upasampādenti. Atha bhagavā aparampi sikkhāpadaṃ paññāpesi – ‘‘na, bhikkhave, bālena abyattena upasampādetabbo. Yo upasampādeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, byattena bhikkhunā paṭibalena dasavassena vā atirekadasavassena vā upasampādetu’’nti (mahāva. 76) rattaññumahattaṃ pattakāle dve sikkhāpadāni paññattāni.

Vepullamahattanti vipulabhāvena mahattaṃ. Saṅgho hi yāva na theranavamajjhimānaṃ vasena vepullamahattaṃ patto hoti, tāva senāsanāni pahonti. Sāsane ekacce āsavaṭṭhānīyā dhammā na uppajjanti. Vepullamahattaṃ pana patte te uppajjanti. Atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti. Tattha vepullamahattaṃ patte saṅghe paññattasikkhāpadāni ‘‘yo pana bhikkhu anupasampannena uttari dirattatirattaṃ sahaseyyaṃ kappeyya, pācittiyaṃ’’ (pāci. 51); ‘‘yā pana bhikkhunī anuvassaṃ vuṭṭhāpeyya, pācittiyaṃ’’ (pāci. 1171); ‘‘yā pana bhikkhunī ekaṃ vassaṃ dve vuṭṭhāpeyya, pācittiya’’nti (pāci. 1175) iminā nayena veditabbāni.

Lābhaggamahattanti lābhassa aggamahattaṃ; yo lābhassa aggo uttamo mahantabhāvo, taṃ patto hotīti attho. Lābhena vā aggamahattampi, lābhena seṭṭhattañca mahantattañca pattoti attho. Saṅgho hi yāva na lābhaggamahattaṃ patto hoti, tāva na lābhaṃ paṭicca āsavaṭṭhānīyā dhammā uppajjanti. Patte pana uppajjanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññapeti – ‘‘yo pana bhikkhu acelakassa vā paribbājakassa vā paribbājikāya vā sahatthā khādanīyaṃ vā bhojanīyaṃ vā dadeyya, pācittiya’’nti (pāci. 270). Idañhi lābhaggamahattaṃ patte saṅghe sikkhāpadaṃ paññattaṃ.

Bāhusaccamahattanti bāhusaccassa mahantabhāvaṃ. Saṅgho hi yāva na bāhusaccamahattaṃ patto hoti, tāva na āsavaṭṭhānīyā dhammā uppajjanti. Bāhusaccamahattaṃ patte pana yasmā ekampi nikāyaṃ, dvepi…pe… pañcapi nikāye uggahetvā ayoniso ummujjamānā puggalā rasena rasaṃ saṃsanditvā uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpenti. Atha satthā ‘‘yo pana bhikkhu evaṃ vadeyya – tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi…pe… samaṇuddesopi ce evaṃ vadeyyā’’tiādinā (pāci. 418) nayena sikkhāpadaṃ paññapetīti.


这样说明了有漏住处的法不出现是制定学处的不适当时机,出现是适当时机后,现在为了显示这些法不出现的时期和出现的时期,说"舍利弗,在这里某些"等。其中意思明显的词语应该按照经文来理解。这是对意思不明显的词语的解释:"知夜"是指知道很多夜晚,从自己出家的日子开始知道很多夜晚,意思是说长期出家。"知夜的大"是指长期出家者的伟大状态。应该知道,在此"知夜的大"达到时,针对优波斯那·婆蹉子制定了学处。这位尊者看到不满十年的比丘授具足戒,自己只有一年[戒腊]就让同住者受具足戒。于是世尊制定了学处:"诸比丘,不满十年者不应授具足戒。谁授具足戒,犯突吉罗。"(大品 75)这样制定学处后,比丘们又说"我们十年了,我们十年了",愚蠢无知地授具足戒。于是世尊又制定了学处:"诸比丘,愚蠢无知者不应授具足戒。谁授具足戒,犯突吉罗。诸比丘,我允许聪明有能力的比丘,满十年或超过十年者授具足戒。"(大品 76)在"知夜的大"达到时制定了两条学处。
"广大的大"是指广大状态的伟大。僧团只要没有达到上座、中座、新学的广大状态,住处就足够。在教法中某些有漏住处的法不会出现。但达到广大状态时,它们就会出现。这时导师为**制定学处。在此,僧团达到广大状态时制定的学处应该按照这个方式理解:"若比丘与未受具足戒者同宿超过两三夜,犯波逸提。"(波逸提 51);"若比丘尼每年让[女众]受具足戒,犯波逸提。"(波逸提 1171);"若比丘尼一年让两人受具足戒,犯波逸提。"(波逸提 1175)
"利养的大"是指利养的最高大;意思是达到利养的最高、最上、最大状态。或者说达到利养的最高状态和最大状态。僧团只要没有达到利养的大,就不会因利养而出现有漏住处的法。但达到时就会出现,这时导师为**制定学处:"若比丘亲手给予裸体外道或男女游方者可咀嚼的食物或可吞咽的食物,犯波逸提。"(波逸提 270)这条学处是在僧团达到利养的大时制定的。
"多闻的大"是指多闻的伟大状态。僧团只要没有达到多闻的大,有漏住处的法就不会出现。但达到多闻的大时,由于有人学习一部、两部...乃至五部[经典],不如理思维,以味与味相比较,宣说非法、非律、非导师的教导。这时导师以"若比丘这样说:'我如是了知世尊所说之法'...乃至'若沙弥也这样说'


Evaṃ bhagavā āsavaṭṭhānīyānaṃ dhammānaṃ anuppattikālañca uppattikālañca dassetvā tasmiṃ samaye sabbasopi tesaṃ abhāvaṃ dassento ‘‘nirabbudo hi sāriputtā’’tiādimāha. Tattha nirabbudoti abbudavirahito; abbudā vuccanti corā, niccoroti attho. Corāti ca imasmiṃ atthe dussīlāva adhippetā. Te hi assamaṇāva hutvā samaṇapaṭiññatāya paresaṃ paccaye corenti. Tasmā nirabbudoti niccoro, niddussīloti vuttaṃ hoti. Nirādīnavoti nirupaddavo nirupasaggo; dussīlādīnavarahitoyevāti vuttaṃ hoti. Apagatakāḷakoti kāḷakā vuccanti dussīlāyeva; te hi suvaṇṇavaṇṇāpi samānā kāḷakadhammayogā kāḷakātveva veditabbā. Tesaṃ abhāvā apagatakāḷako . Apahatakāḷakotipi pāṭho. Suddhoti apagatakāḷakattāyeva suddho pariyodāto pabhassaro. Sāre patiṭṭhitoti sāro vuccanti sīla-samādhi-paññāvimutti-vimuttiñāṇadassanaguṇā, tasmiṃ sāre patiṭṭhitattā sāre patiṭṭhito.

Evaṃ sāre patiṭṭhitabhāvaṃ vatvā puna so cassa sāre patiṭṭhitabhāvo evaṃ veditabboti dassento imesañhi sāriputtāti ādimāha. Tatrāyaṃ saṅkhepavaṇṇanā – yānimāni verañjāyaṃ vassāvāsaṃ upagatāni pañca bhikkhusatāni, imesaṃ yo guṇavasena pacchimako sabbaparittaguṇo bhikkhu, so sotāpanno. Sotāpannoti sotaṃ āpanno; sototi ca maggassetaṃ adhivacanaṃ. Sotāpannoti tena samannāgatassa puggalassa. Yathāha –

‘‘Soto sototi hidaṃ, sāriputta, vuccati; katamo nu kho, sāriputta, sototi? Ayameva hi, bhante, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhī’’ti. ‘‘Sotāpanno sotāpannoti hidaṃ, sāriputta, vuccati; katamo nu kho, sāriputta, sotāpanno’’ti? ‘‘Yo hi, bhante, iminā ariyena aṭṭhaṅgikena maggena samannāgato, ayaṃ vuccati – sotāpanno. Soyamāyasmā evaṃnāmo evaṃgotto’’ti (saṃ. ni. 5.1001). Idha pana maggena phalassa nāmaṃ dinnaṃ. Tasmā phalaṭṭho ‘‘sotāpanno’’ti veditabbo.

Avinipātadhammoti vinipātetīti vinipāto; nāssa vinipāto dhammoti avinipātadhammo, na attānaṃ apāyesu vinipātanasabhāvoti vuttaṃ hoti. Kasmā? Ye dhammā apāyagamanīyā, tesaṃ parikkhayā. Vinipatanaṃ vā vinipāto, nāssa vinipāto dhammoti avinipātadhammo, apāyesu vinipātanasabhāvo assa natthīti vuttaṃ hoti. Sammattaniyāmena maggena niyatattā niyato. Sambodhi paraṃ ayanaṃ parā gati assāti sambodhiparāyaṇo. Upari maggattayaṃ avassaṃ sampāpakoti attho. Kasmā? Paṭiladdhapaṭhamamaggattāti.

Vinayapaññattiyācanakathā niṭṭhitā.

Buddhāciṇṇakathā



这样，世尊展示了有漏住处的法不出现的时期和出现的时期，在那个时候，为了显示所有这些法的缺乏，便说："舍利弗，确实是无过失的。"其中"无过失"是指没有过失；"过失"指的是盗贼，意为"小偷"。在这方面，"小偷"是指那些不善的人。他们就像没有出家的在家人一样，因被视为出家人而盗取他人的供养。因此，"无过失"是指没有贼行，清白无辜。 "无损害"是指没有损害、没有干扰；意为没有不善的损害。 "无黑暗"是指没有黑暗，黑暗是指不善的人；这些人即使外表光鲜如金，也应被视为黑暗的，因为他们的行为是黑暗的。由于它们的缺乏，称为"无黑暗"。也可以读作"去除黑暗"。 "清净"是指由于没有黑暗而清净，光明如洗净的水。 "有实质"是指有实质的德行、禅定、智慧、解脱、解脱的知识和见解，在这个实质上有实质的存在。
这样，世尊展示了有实质的存在后，便再次说，"这就是他有实质的存在"，并说"这些是舍利弗"等。这里的简要说明是：这些在维拉扬贾的雨季中聚集的五百比丘中，凭借他们的德行，最后一个比丘是具足的，便是进入了流果。 "流果"是指流入了；"流"是指这条道路的名称。 "流果"是指与此相关的个体。正如所说：
"流者被称为流，舍利弗；那么，舍利弗，什么是流者呢？这正是，尊者，这个高贵的八正道，如此说：正见...等...正定。" "流者被称为流者，舍利弗；那么，舍利弗，什么是流者呢？" "那个人，尊者，凭借这条高贵的八正道而成就，这被称为流者。此位尊者名为如此，出身于如此。"（《相应部·尼》5.1001）。在这里，因道而得果的名称被给出。因此，果的定义应被理解为"流者"。
"无堕落的法"是指不会堕落；不堕落的法是指没有堕落的法，意为不会因自身而堕落于恶道。为什么呢？因为那些法是会导致堕落的，因此被称为堕落。堕落或被堕落，故称为"无堕落的法"，即不会因堕落而堕落于恶道。根据适当的法则，因而是固定的。 "觉悟"是指至高的归宿，至高的去处。上面的道路必然是通往成就的。为什么呢？因为获得了第一条道路。
关于戒律的制定的讨论已结束。
关于佛陀的教法。

22. Evaṃ dhammasenāpatiṃ saññāpetvā verañjāyaṃ taṃ vassāvāsaṃ vītināmetvā vutthavasso mahāpavāraṇāya pavāretvā atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi. Āmantesīti ālapi abhāsi sambodhesi. Kinti? Āciṇṇaṃ kho panetanti evamādi. Āciṇṇanti caritaṃ vattaṃ anudhammatā. Taṃ kho panetaṃ āciṇṇaṃ duvidhaṃ hoti – buddhāciṇṇaṃ, sāvakāciṇṇanti. Katamaṃ buddhāciṇṇaṃ? Idaṃ tāva ekaṃ – yehi nimantitā vassaṃ vasanti, na te anapaloketvā anāpucchitvā janapadacārikaṃ pakkamanti. Sāvakā pana apaloketvā vā anapaloketvā vā yathāsukhaṃ pakkamanti.

Aparampi buddhāciṇṇaṃ – vutthavassā pavāretvā janasaṅgahatthāya janapadacārikaṃ pakkamantiyeva. Janapadacārikaṃ carantā ca mahāmaṇḍalaṃ majjhimamaṇḍalaṃ antimamaṇḍalanti imesaṃ tiṇṇaṃ maṇḍalānaṃ aññatarasmiṃ maṇḍale caranti. Tattha mahāmaṇḍalaṃ navayojanasatikaṃ, majjhimamaṇḍalaṃ chayojanasatikaṃ, antimamaṇḍalaṃ tiyojanasatikaṃ. Yadā mahāmaṇḍale cārikaṃ caritukāmā honti, tadā mahāpavāraṇāya pavāretvā pāṭipadadivase mahābhikkhusaṅghaparivārā nikkhamitvā gāmanigamādīsu mahājanaṃ āmisapaṭiggahena anuggaṇhantā dhammadānena cassa vivaṭṭupanissitaṃ kusalaṃ vaḍḍhentā navahi māsehi janapadacārikaṃ pariyosāpenti. Sace pana antovasse bhikkhūnaṃ samathavipassanā taruṇā honti, mahāpavāraṇāya appavāretvā pavāraṇāsaṅgahaṃ datvā kattikapuṇṇamāyaṃ pavāretvā māgasirassa paṭhamadivase mahābhikkhusaṅghaparivārā nikkhamitvā vuttanayeneva majjhimamaṇḍale aṭṭhahi māsehi cārikaṃ pariyosāpenti. Sace pana nesaṃ vutthavassānaṃ aparipākindriyā veneyyasattā honti, tesaṃ indriyaparipākaṃ āgamentā māgasiramāsampi tattheva vasitvā phussamāsassa paṭhamadivase mahābhikkhusaṅghaparivārā nikkhamitvā vuttanayeneva antimamaṇḍale sattahi māsehi cārikaṃ pariyosāpenti. Tesu ca maṇḍalesu yattha katthaci vicarantāpi te te satte kilesehi viyojentā sotāpattiphalādīhi payojentā veneyyavaseneva nānāvaṇṇāni pupphāni ocinantā viya caranti.

Aparampi buddhānaṃ āciṇṇaṃ – devasikaṃ paccūsasamaye santaṃ sukhaṃ nibbānārammaṇaṃ katvā phalasamāpattisamāpajjanaṃ, phalasamāpattiyā vuṭṭhahitvā devasikaṃ mahākaruṇāsamāpattiyā samāpajjanaṃ, tato vuṭṭhahitvā dasasahassacakkavāḷe bodhaneyyasattasamavalokanaṃ.

Aparampi buddhānaṃ āciṇṇaṃ – āgantukehi saddhiṃ paṭhamataraṃ paṭisanthārakaraṇaṃ, aṭṭhuppattivasena dhammadesanā, otiṇṇe dose sikkhāpadapaññāpananti idaṃ buddhāciṇṇaṃ.

Katamaṃ sāvakāciṇṇaṃ? Buddhassa bhagavato kāle dvikkhattuṃ sannipāto pure vassūpanāyikāya ca kammaṭṭhānaggahaṇatthaṃ, vutthavassānañca adhigataguṇārocanatthaṃ upari kammaṭṭhānaggahaṇatthañca . Idaṃ sāvakāciṇṇaṃ. Idha pana buddhāciṇṇaṃ dassento āha – ‘‘āciṇṇaṃ kho panetaṃ, ānanda, tathāgatāna’’nti.

Āyāmāti āgaccha yāma. Apalokessāmāti cārikaṃ caraṇatthāya āpucchissāma. Evanti sampaṭicchanatthe nipāto. Bhanteti gāravādhivacanametaṃ; satthuno paṭivacanadānantipi vaṭṭati. Bhagavato paccassosīti bhagavato vacanaṃ paṭiassosi, abhimukho hutvā suṇi sampaṭicchi. Evanti iminā vacanena paṭiggahesīti vuttaṃ hoti.


于是，世尊在阐明法将军后，结束了在维拉扬贾的雨季的住处，召唤了已出家一年的人。召唤是指交谈、讲述、开示。那么，什么是“已出家”？已出家是指所做的行为、所说的话、所遵循的法则。已出家分为两种——佛出家和弟子出家。什么是佛出家？这是第一种——那些受邀而在此住满雨季的人，他们在没有不看、不询问的情况下离开了乡村游历。而弟子则可以在看与不看之间随意离开。
还有一种佛出家——已出家的人在结束雨季后，为了大众的聚集而离开乡村游历。游历时，他们在三个区域中活动：大区域、中区域、最后区域。这三个区域分别是：大区域一百九十公里，中区域六十公里，最后区域三十公里。当他们想在大区域游历时，便在结束雨季后，依照规定，在雨季结束的日子里，众多比丘团体便离开，带着供养走向村庄和城镇，接受供养，依靠法的利益，借此在九个月内完成乡村游历。如果在雨季结束时，出家的比丘们的心智尚未成熟，则在结束雨季后，便不再开放，给予少量的利益，在十月的满月日结束雨季，众多比丘团体便离开，依照所说的，在中区域完成八个月的游历。如果他们的心智尚未成熟，则在结束雨季后，便会在七个月内完成最后区域的游历。在这些区域中，无论他们在哪里游历，都会因烦恼而被驱使，依靠初果的果位等，像是各种颜色的花朵般绽放。
还有一种佛出家——在天上清晨安静的时刻，安住于快乐的涅槃境界，达到果位的圆满，因果位的圆满而起身，进入天上的大慈悲境界，随后再起身，观察十千世界的众生。
还有一种佛出家——与外来者进行初步的交谈，依照八正道进行法的讲解，针对已受戒的过失进行教导，这是佛出家。
什么是弟子出家？在佛陀的时代，曾两次聚集，为了接受雨季的法，得以获得所需的德行，此外也为了获得更高的修行。这个就是弟子出家。在这里，世尊为了表明佛出家的意义，便说：“已出家者，阿难，如此。”
“来吧”是指来到这里。“我会问”是指为了游历而询问。“是的”是指接受的意思。“尊者”是指对老师的尊重；也可以用于回应老师的话。“世尊的教诲”是指对世尊的话的回应，面向他而听并接受。“是的”，以此言语接受。


Atha kho bhagavā nivāsetvāti idha pubbaṇhasamayanti vā sāyanhasamayanti vā na vuttaṃ. Evaṃ santepi bhagavā katabhattakicco majjhanhikaṃ vītināmetvā āyasmantaṃ ānandaṃ pacchāsamaṇaṃ katvā nagaradvārato paṭṭhāya nagaravīthiyo suvaṇṇarasapiñjarāhi raṃsīhi samujjotayamāno yena verañjassa brāhmaṇassa nivesanaṃ tenupasaṅkami. Gharadvāre ṭhitamattameva cassa bhagavantaṃ disvā parijano ārocesi. Brāhmaṇo satiṃ paṭilabhitvā saṃvegajāto sahasā vuṭṭhāya mahārahaṃ āsanaṃ paññapetvā bhagavantaṃ paccuggamma ‘‘ito, bhagavā, upasaṅkamatū’’ti āha. Bhagavā upasaṅkamitvā paññatte āsane nisīdi. Atha kho verañjo brāhmaṇo bhagavantaṃ upanisīditukāmo attanā ṭhitapadesato yena bhagavā tenupasaṅkami. Ito paraṃ uttānatthameva.

Yaṃ pana brāhmaṇo āha – ‘‘apica yo deyyadhammo, so na dinno’’ti. Tatrāyamadhippāyo – mayā nimantitānaṃ vassaṃvutthānaṃ tumhākaṃ temāsaṃ divase divase pāto yāgukhajjakaṃ, majjhanhike khādanīyabhojanīyaṃ, sāyanhe anekavidha pānavikati gandhapupphādīhi pūjāsakkāroti evamādiko yo deyyadhammo dātabbo assa, so na dinnoti. Tañca kho no asantanti ettha pana liṅgavipallāso veditabbo. So ca kho deyyadhammo amhākaṃ no asantoti ayañhettha attho. Atha vā yaṃ dānavatthuṃ mayaṃ tumhākaṃ dadeyyāma, tañca kho no asantanti evamettha attho veditabbo.

Nopiadātukamyatāti adātukāmatāpi no natthi, yathā pahūtavittūpakaraṇānaṃ maccharīnaṃ. Taṃ kutettha labbhā bahukiccā gharāvāsāti tatrāyaṃ yojanā – yasmā bahukiccā gharāvāsā, tasmā ettha santepi deyyadhamme dātukamyatāya ca taṃ kuto labbhā kuto taṃ sakkā laddhuṃ, yaṃ mayaṃ tumhākaṃ deyyadhammaṃ dadeyyāmāti gharāvāsaṃ garahanto āha. So kira mārena āvaṭṭitabhāvaṃ na jānāti, ‘‘gharāvāsapalibodhena me satisammoso jāto’’ti maññi, tasmā evamāha. Apica – taṃ kutettha labbhāti imasmiṃ temāsabbhantare yamahaṃ tumhākaṃ dadeyyaṃ, taṃ kuto labbhā? Bahukiccā hi gharāvāsāti evamettha yojanā veditabbā.

Atha brāhmaṇo ‘‘yaṃnūnāhaṃ yaṃ me tīhi māsehi dātabbaṃ siyā, taṃ sabbaṃ ekadivaseneva dadeyya’’nti cintetvā adhivāsetu me bhavaṃ gotamotiādimāha. Tattha svātanāyāti yaṃ me tumhesu sakkāraṃ karoto sve bhavissati puññañceva pītipāmojjañca, tadatthāya. Atha tathāgato ‘‘sace ahaṃ nādhivāseyyaṃ, ‘ayaṃ temāsaṃ kiñci aladdhā kupito maññe, tena me yāciyamāno ekabhattampi na paṭiggaṇhāti, natthi imasmiṃ adhivāsanakhanti, asabbaññū aya’nti evaṃ brāhmaṇo ca verañjāvāsino ca garahitvā bahuṃ apuññaṃ pasaveyyuṃ, taṃ tesaṃ mā ahosī’’ti tesaṃ anukampāya adhivāsesi bhagavā tuṇhībhāvena.


于是，世尊在结束了饮食后，是否是在早晨或傍晚并未说明。即便如此，世尊完成了吃饭的事务，结束了中午的住处，召唤了已出家的人阿难，从城门开始，朝向城中的街道，金色的光辉照耀着他，前往维拉扬贾的婆罗门的住所。站在家门口的众人看到世尊，便向他报告。婆罗门在获得注意后，心生敬畏，突然起身，准备了一个华丽的座位，走上前对世尊说：“请您过来，世尊。”世尊走上前，坐在准备好的座位上。此时，维拉扬的婆罗门想要靠近世尊，便从自己站立的地方走上前去。
婆罗门所说的：“即使是应供的供养，也未曾给予。”这里的意思是——我邀请的那些在雨季结束的人，您们在这三个月的每一天早上供养粥，中午供养可食之物，傍晚供养各种饮料、香花等供养品，这些应供的供养本应给予，但却未曾给予。对此，实际上应理解为“我们没有给予供养”。或者说，我们所给予的供养，实际上并未给予。
“并非不愿给予”是指并无不愿给予的心态，就像那些拥有大量财富的吝啬人一样。在这里的联系是——因为有许多事务需要在家中处理，因此在这里即使有应供的供养，想要给予的心态也难以实现。我们想要给予的供养，您们在家中处理事务，因而无法得到，因而说出这样的言语。显然他并不知晓自己被贪婪所包围，认为“因家庭的障碍，我的注意力被分散了”，因此如此说。
此外，他说：“那么，我在这三个月内，您们所应给予的供养，我将在一天内全部给予。”他思考后说：“请您来，愿意您给予我。”在这里，“为了我的利益”是指您们若能为我提供供养，明天将会有福德和快乐。为此，世尊说：“若我不愿意给予，‘这个三个月内若有任何未获得的，我想我会生气，因而请求您给予我一顿饭，您们在此并无给予的意愿’”，因此婆罗门及维拉扬贾的人们会因贪婪而产生许多不善业，世尊为了他们的利益，便以沉默的方式给予了回应。


Adhivāsetvā ca atha kho bhagavā verañjaṃ brāhmaṇaṃ ‘‘alaṃ gharāvāsapalibodhacintāyā’’ti saññāpetvā taṅkhaṇānurūpāya dhammiyā kathāya diṭṭhadhammikasamparāyikaṃ atthaṃ sandassetvā kusale dhamme samādapetvā gaṇhāpetvā tattha ca naṃ samuttejetvā saussāhaṃ katvā tāya saussāhatāya aññehi ca vijjamānaguṇehi sampahaṃsetvā dhammaratanavassaṃ vassetvā uṭṭhāyāsanā pakkāmi. Pakkante ca pana bhagavati verañjo brāhmaṇo puttadāraṃ āmantesi – ‘‘mayaṃ, bhaṇe, bhagavantaṃ temāsaṃ nimantetvā ekadivasaṃ ekabhattampi nādamha. Handa, dāni tathā dānaṃ paṭiyādetha yathā temāsikopi deyyadhammo sve ekadivaseneva dātuṃ sakkā hotī’’ti. Tato paṇītaṃ dānaṃ paṭiyādāpetvā yaṃ divasaṃ bhagavā nimantito, tassā rattiyā accayena āsanaṭṭhānaṃ alaṅkārāpetvā mahārahāni āsanāni paññapetvā gandhadhūmavāsakusumavicitraṃ mahāpūjaṃ sajjetvā bhagavato kālaṃ ārocāpesi. Tena vuttaṃ – ‘‘atha kho verañjo brāhmaṇo tassā rattiyā accayena…pe… niṭṭhitaṃ bhatta’’nti.



世尊同意后,便对维拉扬贾婆罗门说:"别再为家庭生活的障碍而忧虑了。"然后以适合当时的法语,阐明了现世和来世的利益,劝导他修习善法,使他领受,在那里鼓舞他,使他充满热情,因为这热情和其他现有的功德而使他欢喜,降下法宝之雨,从座位起身离去。世尊离开后,维拉扬贾婆罗门召集妻子儿女说:"各位,我们邀请世尊三个月,却连一天一餐都没有供养。来吧,现在准备布施,使三个月的应施之物能在明天一天内全部供养。"然后他准备了殊胜的供品,在邀请世尊的那天,夜晚过后,装饰座位处,摆设华贵的座位,准备香、烟、花等各种盛大供养,通知世尊用餐时间。因此说:"然后维拉扬贾婆罗门在那夜过后...食物已备妥。"

23. Bhagavā bhikkhusaṅghaparivuto tattha agamāsi. Tena vuttaṃ – ‘‘atha kho bhagavā…pe… nisīdi saddhiṃ bhikkhusaṅghenā’’ti. Atha kho verañjo brāhmaṇo buddhappamukhaṃ bhikkhusaṅghanti buddhappamukhanti buddhapariṇāyakaṃ; buddhaṃ saṅghattheraṃ katvā nisinnanti vuttaṃ hoti. Paṇītenāti uttamena. Sahatthāti sahatthena. Santappetvāti suṭṭhu tappetvā, paripuṇṇaṃ suhitaṃ yāvadatthaṃ katvā. Sampavāretvāti suṭṭhu pavāretvā ‘ala’nti hatthasaññāya mukhasaññāya vacībhedena ca paṭikkhipāpetvā. Bhuttāvinti bhuttavantaṃ. Onītapattapāṇinti pattato onītapāṇiṃ; apanītahatthanti vuttaṃ hoti. Ticīvarena acchādesīti ticīvaraṃ bhagavato adāsi. Idaṃ pana vohāravacanamattaṃ hoti ‘‘ticīvarena acchādesī’’ti, tasmiñca ticīvare ekameko sāṭako sahassaṃ agghati. Iti brāhmaṇo bhagavato tisahassagghanakaṃ ticīvaramadāsi uttamaṃ kāsikavatthasadisaṃ. Ekamekañca bhikkhuṃ ekamekena dussayugenāti ekamekena dussayugaḷena. Tatra ekasāṭako pañcasatāni agghati. Evaṃ pañcannaṃ bhikkhusatānaṃ pañcasatasahassagghanakāni dussāni adāsi. Brāhmaṇo ettakampi datvā atuṭṭho puna sattaṭṭhasahassagghanake anekarattakambale ca paṭṭuṇṇapattapaṭe ca phāletvā phāletvā āyogaaṃsabaddhakakāyabandhanaparissāvanādīnaṃ atthāya adāsi. Satapākasahassapākānañca bhesajjatelānaṃ tumbāni pūretvā ekamekassa bhikkhuno abbhañjanatthāya sahassagghanakaṃ telamadāsi. Kiṃ bahunā, catūsu paccayesu na koci parikkhāro samaṇaparibhogo adinno nāma ahosi. Pāḷiyaṃ pana cīvaramattameva vuttaṃ.

Evaṃ mahāyāgaṃ yajitvā saputtadāraṃ vanditvā nisinnaṃ atha kho bhagavā verañjaṃ brāhmaṇaṃ temāsaṃ mārāvaṭṭanena dhammasavanāmatarasaparibhogaparihīnaṃ ekadivaseneva dhammāmatavassaṃ vassetvā puripuṇṇasaṅkappaṃ kurumāno dhammiyākathāya sandassetvā…pe… uṭṭhāyāsanā pakkāmi. Brāhmaṇopi saputtadāro bhagavantañca bhikkhusaṅghañca vanditvā ‘‘punapi, bhante, amhākaṃ anuggahaṃ kareyyāthā’’ti evamādīni vadanto anubandhitvā assūni pavattayamāno nivatti.

Atha kho bhagavā verañjāyaṃ yathābhirantaṃ viharitvāti yathājjhāsayaṃ yathārucitaṃ vāsaṃ vasitvā verañjāya nikkhamitvā mahāmaṇḍale cārikāya caraṇakāle gantabbaṃ buddhavīthi pahāya dubbhikkhadosena kilantaṃ bhikkhusaṅghaṃ ujunāva maggena gahetvā gantukāmo soreyyādīni anupagamma payāgapatiṭṭhānaṃ gantvā tattha gaṅgaṃ nadiṃ uttaritvā yena bārāṇasī tadavasari. Tena avasari tadavasari. Tatrāpi yathājjhāsayaṃ viharitvā vesāliṃ agamāsi. Tena vuttaṃ – ‘‘anupagamma soreyyaṃ…pe… vesāliyaṃ viharati mahāvane kūṭāgārasālāya’’nti.

Buddhāciṇṇakathā niṭṭhitā.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Verañjakaṇḍavaṇṇanā niṭṭhitā.

Tatridaṃ samantapāsādikāya samantapāsādikattasmiṃ –

Ācariyaparamparato, nidānavatthuppabhedadīpanato;

Parasamayavivajjanato, sakasamayavisuddhito ceva.

Byañjanaparisodhanato, padatthato pāḷiyojanakkamato;

Sikkhāpadanicchayato, vibhaṅganayabhedadassanato.

Sampassataṃ na dissati, kiñci apāsādikaṃ yato ettha;

Viññūnamayaṃ tasmā, samantapāsādikātveva.

Saṃvaṇṇanā pavattā, vinayassa vineyyadamanakusalena;

Vuttassa lokanāthena, lokamanukampamānenāti.

Verañjakaṇḍavaṇṇanā niṭṭhitā.



世尊与比丘僧团一起到达了那里。于是说：“于是世尊……坐下与比丘僧团一起。”此时，维拉扬贾的婆罗门面对着佛陀的比丘僧团；“佛陀的比丘僧团”是指以佛陀为首的比丘们；坐着是指坐在佛陀旁边。以“上等”来形容供品。以“同手”来形容手中持有的供品。以“完全准备”来形容充分准备、精心安排，直到适合的程度。以“充分展开”来形容很好地展开，抵挡住手的意识和口的意识的不同。以“已食”来形容已经吃过。以“放下托钵”来形容放下托钵；“未拿起手”是指未曾拿起手。以“以袈裟遮盖”来形容以袈裟遮住。这里的“以袈裟遮盖”是指言语的表述，“以袈裟遮盖”中有一件袈裟的价值为一千。于是，婆罗门给予佛陀一件价值三千的袈裟，类似于优质的卡西克布料（现代的卡西克布料）。并且每位比丘都以一对布料的形式给予。那里的每一件布料价值五百。如此，给予五百位比丘的布料总价值为五百千。婆罗门给予这些后，仍不满足，又给予七十八千的多种颜色的布料，以及托钵、盛饭的器具等，给予了用于各种用途的供养。还为一百个药瓶准备了油，以供每位比丘使用。何需多言，在四种供养中没有任何一项被吝啬。至于巴利文中仅提到袈裟而已。
这样，进行盛大的供养后，向妻子儿女致敬，坐下后，世尊以三个月的时间，通过教法的讲解，增进了维拉扬贾婆罗门的信心，令他充满了善意，释放心中的愤怒，进行教法的讲解……然后起身离去。婆罗门也向世尊和比丘僧团致敬，含泪说道：“再一次，尊者，请您庇护我们。”
然后，世尊在维拉扬贾安住，按照自己的意愿、按照自己的喜好居住，离开维拉扬贾，开始在大区域游历，经过佛陀的道路，前往遭受饥荒折磨的比丘僧团，正欲走向彼岸，渡过恒河，前往巴拉那西（现代的瓦拉纳西）。于是，到了那里。
在那里，他按自己的意愿居住，前往维萨利（现代的维萨利）。因此说：“未经过索雷耶而……在维萨利的伟大森林中，居住在高楼大厅中。”
佛陀的教法讲解已完成。
关于《萨曼塔帕萨迪卡》的戒律解释
维拉扬贾的章节解释已完成。
这里是关于《萨曼塔帕萨迪卡》的内容——
从老师的传承、从因缘的不同、从不同的聚合、从自己清净的时刻；
从表述的清晰、从字义的明确、从巴利文的使用；
从戒律的决断、从分解的不同、从教法的阐述；
对于观察者来说，任何不清晰的地方都无法看见，因为在这里；
对于有智慧的人来说，因此，称之为《萨曼塔帕萨迪卡》。
解释已展开，戒律的教导是由受戒者所能掌握的；
由世间的主宰所说，因世间的慈悲而已。
维拉扬贾的章节解释已完成。

1. Pārājikakaṇḍaṃ

1. Paṭhamapārājikaṃ

Sudinnabhāṇavāravaṇṇanā



1. 波罗夷品
1. 第一波罗夷
关于苏提那的诵分的解释

24. Ito paraṃ tena kho pana samayena vesāliyā avidūretiādi yebhuyyena uttānatthaṃ. Tasmā anupadavaṇṇanaṃ pahāya yattha yattha vattabbaṃ atthi, taṃ tadeva vaṇṇayissāma. Kalandagāmoti kalandakā vuccanti kāḷakā, tesaṃ vasena laddhanāmo gāmo. Kalandaputtoti gāmavasena laddhanāmassa rājasammatassa cattālīsakoṭivibhavassa kalandaseṭṭhino putto. Yasmā pana tasmiṃ gāme aññepi kalandanāmakā manussā atthi, tasmā kalandaputtoti vatvā puna seṭṭhiputtoti vuttaṃ. Sambahulehīti bahukehi. Sahāyakehīti sukhadukkhāni saha āyanti upagacchantīti sahāyā, sahāyā eva sahāyakā, tehi sahāyakehi. Saddhinti ekato. Kenacideva karaṇīyenāti kenacideva bhaṇḍappayojanauddhārasāraṇādinā kiccena; kattikanakkhattakīḷākiccenātipi vadanti. Bhagavā hi kattikajuṇhapakkhe vesāliṃ sampāpuṇi. Kattikanakkhattakīḷā cettha uḷārā hoti. Tadatthaṃ gatoti veditabbo.

Addasa khoti kathaṃ addasa? So kira nagarato bhuttapātarāsaṃ suddhuttarāsaṅgaṃ mālāgandhavilepanahatthaṃ buddhadassanatthaṃ dhammasavanatthañca nikkhamantaṃ mahājanaṃ disvā ‘‘kva gacchathā’’ti pucchi. ‘‘Buddhadassanatthaṃ dhammasavanatthañcā’’ti. Tena hi ‘‘ahampi gacchāmī’’ti gantvā catubbidhāya parisāya parivutaṃ brahmassarena dhammaṃ desentaṃ bhagavantaṃ addasa. Tena vuttaṃ – ‘‘addasa kho…pe… desenta’’nti. Disvānassāti disvāna assa. Etadahosīti pubbe katapuññatāya codiyamānassa bhabbakulaputtassa etaṃ ahosi. Kiṃ ahosi? Yaṃnūnāhampi dhammaṃ suṇeyyanti . Tattha yannūnāti parivitakkadassanametaṃ. Evaṃ kirassa parivitakko uppanno ‘‘yamayaṃ parisā ekaggacittā dhammaṃ suṇāti, aho vatāhampi taṃ suṇeyya’’nti.

Athakho sudinno kalandaputto yena sā parisāti idha kasmā ‘‘yena bhagavā’’ti avatvā ‘‘yena sā parisā’’ti vuttanti ce. Bhagavantañhi parivāretvā uḷāruḷārajanā mahatī parisā nisinnā, tatra na sakkā iminā pacchā āgatena bhagavantaṃ upasaṅkamitvā nisīdituṃ. Parisāya pana ekasmiṃ padese sakkāti so taṃ parisaṃyeva upasaṅkamanto. Tena vuttaṃ – ‘‘atha kho sudinno kalandaputto yena sā parisā’’ti. Ekamantaṃ nisinnassa kho sudinnassa kalandaputtassa etadahosīti na nisinnamattasseva ahosi, atha kho bhagavato sittayūpasaṃhitaṃ thokaṃ dhammakathaṃ sutvā; taṃ panassa yasmā ekamantaṃ nisinnasseva ahosi. Tena vuttaṃ – ‘‘ekamantaṃ nisinnassa kho sudinnassa kalandaputtassa etadahosī’’ti. Kiṃ ahosīti? Yathā yathā khotiādi.


从这里开始,"在那个时候,离开毗舍离不远"等内容大多是明显的意思。因此,我们不逐字解释,只在需要解释的地方进行解释。卡兰达村是指黑色的卡兰达鸟,以此得名的村庄。卡兰达子是指以村庄命名的,受国王认可的,拥有四十亿财富的卡兰达富商的儿子。因为在那个村庄还有其他叫卡兰达的人,所以说是卡兰达子,然后又说是富商之子。"许多"是指很多。"朋友们"是指一起承担快乐和痛苦的人,这些朋友。"一起"是指在一起。"因某事"是指因为某些货物交易、清算等事务;也有人说是为了参加卡蒂迦月的庆典。因为世尊在卡蒂迦月的白半月到达毗舍离(现代的吠舍厘)。这里有盛大的卡蒂迦月庆典。他是为此而去的。
"他看到"是怎么看到的?据说,他看到人们吃完早餐,穿着干净的上衣,手持花环和香料,正要出城去见佛陀听法,便问:"你们去哪里?"他们说:"去见佛陀听法。"他说:"那我也去。"去了之后,他看到世尊被四众围绕,以梵音说法。因此说:"他看到......正在说法。""看到后"是指看到后。"他想"是指前世有善业的善男子被驱使而产生这个想法。他想什么?"我是不是也应该听法?"这里的"是不是"表示思考。据说他这样想:"这些人一心专注地听法,啊,我要是也能听就好了。"
然后苏提那·卡兰达子走向那群人,为什么这里不说"走向世尊",而说"走向那群人"呢?因为围绕着世尊坐着很多高贵的人,构成一个大众,这个后来的人没法走到世尊面前坐下。但是他可以在人群的某个位置坐下。所以他走向那群人。因此说:"然后苏提那·卡兰达子走向那群人。""坐在一旁的苏提那·卡兰达子想"并不是刚坐下就想,而是听了世尊一点关于包容的法语后;但是因为他是坐在一旁时想的,所以说:"坐在一旁的苏提那·卡兰达子想。"他想什么?就是"正如......等"。


Tatrāyaṃ saṅkhepakathā – ahaṃ kho yena yena ākārena bhagavatā dhammaṃ desitaṃ ājānāmi, tena tena me upaparikkhato evaṃ hoti yadetaṃ sittayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ caritabbaṃ, ekadivasampi ca kilesamalena amalīnaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ. Saṅkhalikhitaṃ likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ. Idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ…pe… carituṃ. Yaṃnūnāhaṃ kese ca massuñca ohāretvā kasāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā paridahitvā agārasmā nikkhamitvā anagāriyaṃ pabbajeyyanti. Ettha ca yasmā agārassa hitaṃ kasivāṇijjādikammaṃ agāriyanti vuccati, tañca pabbajjāya natthi; tasmā pabbajjā ‘‘anagāriyā’’ti ñātabbā. Taṃ anagāriyaṃ pabbajjaṃ. Pabbajeyyanti paribbajeyyaṃ.

25.Aciravuṭṭhitāya parisāya yena bhagavā tenupasaṅkamīti sudinno avuṭṭhitāya parisāya na bhagavantaṃ pabbajjaṃ yāci. Kasmā? Tatrassa bahū ñātisālohitā mittāmaccā santi, te ‘‘‘tvaṃ mātāpitūnaṃ ekaputtako, na labbhā tayā pabbajitu’nti bāhāyampi gahetvā ākaḍḍheyyuṃ, tato pabbajjāya antarāyo bhavissatī’’ti saheva parisāya uṭṭhahitvā thokaṃ gantvā puna kenaci sarīrakiccalesena nivattitvā bhagavantaṃ upasaṅkamma pabbajjaṃ yāci. Tena vuttaṃ – ‘‘atha kho sudinno kalandaputto aciravuṭṭhitāya parisāya…pe… pabbājetu maṃ bhagavā’’ti.

Bhagavā pana yasmā rāhulakumārassa pabbajitato pabhuti mātāpitūhi ananuññātaṃ puttaṃ na pabbājeti, tasmā naṃ pucchi – ‘‘anuññātosi pana tvaṃ sudinna mātāpitūhi…pe… pabbajjāyā’’ti.



这里的简要解释是:我按照世尊所教导的法义进行思考,得出以下结论:这种清净的梵行,应该从始至终一天都不中断地完全实践,一天都不被烦恼污染地完全清净地实践。应该像擦拭贝壳一样干净地实践。这对于在家人来说很难做到完全地......实践。我是不是应该剃除须发,穿上染成黄褐色适合修梵行者的袈裟,离开俗家生活出家呢?这里"俗家生活"是指有利于家庭的农业、商业等活动,出家则没有这些;所以出家被称为"非俗家生活"。我应该出家过这种非俗家生活。
25. 在众人刚起身离开时,他走向世尊。苏提那没有在众人还未起身时向世尊请求出家。为什么?因为那里有他很多亲戚朋友,他们会说"你是父母的独子,不能出家",甚至抓住他的手臂阻拦,这样会妨碍他出家。所以他跟着众人一起起身,走了一小段路,然后以身体不适为由返回,走向世尊请求出家。因此说:"于是苏提那·卡兰达子在众人刚起身离开时......请世尊让我出家。"
但是世尊因为自罗睺罗太子出家以来,就不再为没有得到父母允许的儿子剃度,所以问他:"苏提那,你得到父母的允许出家了吗?"

26. Ito paraṃ pāṭhānusāreneva gantvā taṃ karaṇīyaṃ tīretvāti ettha evamattho veditabbo – dhuranikkhepeneva taṃ karaṇīyaṃ niṭṭhāpetvāti; na hi pabbajjāya tibbacchandassa bhaṇḍappayojanauddhārasāraṇādīsu vā nakkhattakīḷāyaṃ vā cittaṃ namati. Amma tātāti ettha pana ammāti mātaraṃ ālapati; tātāti pitaraṃ. Tvaṃ khosīti tvaṃ kho asi. Ekaputtakoti ekova puttako; añño te jeṭṭho vā kaniṭṭho vā natthi. Ettha ca ‘‘ekaputto’’ti vattabbe anukampāvasena ‘‘ekaputtako’’ti vuttaṃ. Piyoti pītijananako. Manāpoti manavaḍḍhanako. Sukhedhitoti sukhena edhito; sukhasaṃvaḍḍhitoti attho. Sukhaparihatoti sukhena parihato; jātakālato pabhuti dhātīhi aṅkato aṅkaṃ haritvā dhāriyamāno assakarathakādīhi bālakīḷanakehi kīḷamāno sādurasabhojanaṃ bhojiyamāno sukhena parihato.

Na tvaṃ, tāta sudinna, kiñci dukkhassa jānāsīti tvaṃ tāta sudinna kiñci appamattakampi kalabhāgaṃ dukkhassa na jānāsi; atha vā kiñci dukkhena nānubhosīti attho. Karaṇatthe sāmivacanaṃ, anubhavanatthe ca jānanā; atha vā kiñci dukkhaṃ nassarasīti attho. Upayogatthe sāmivacanaṃ, saraṇatthe ca jānanā. Vikappadvayepi purimapadassa uttarapadena samānavibhattilopo daṭṭhabbo. Taṃ sabbaṃ saddasatthānusārena ñātabbaṃ. Maraṇenapi mayaṃ te akāmakā vinā bhavissāmāti sacepi tava amhesu jīvamānesu maraṇaṃ bhaveyya, tena te maraṇenapi mayaṃ akāmakā anicchakā na attano ruciyā, vinā bhavissāma; tayā viyogaṃ vā pāpuṇissāmāti attho. Kiṃ pana mayaṃ tanti evaṃ sante kiṃ pana kiṃ nāma taṃ kāraṇaṃ yena mayaṃ taṃ jīvantaṃ anujānissāma; atha vā kiṃ pana mayaṃ tanti kena pana kāraṇena mayaṃ taṃ jīvantaṃ anujānissāmāti evamettha attho daṭṭhabbo.

27.Tatthevāti yattha naṃ ṭhitaṃ mātāpitaro nānujāniṃsu, tattheva ṭhāne. Anantarahitāyāti kenaci attharaṇena anatthatāya.

28.Paricārehīti gandhabbanaṭanāṭakādīni paccupaṭṭhāpetvā tattha sahāyakehi saddhiṃ yathāsukhaṃ indriyāni cārehi sañcārehi; ito cito ca upanehīti vuttaṃ hoti. Atha vā paricārehīti gandhabbanaṭanāṭakādīni paccupaṭṭhāpetvā tattha sahāyakehi saddhiṃ laḷa, upalaḷa, rama, kīḷassūtipi vuttaṃ hoti. Kāme paribhuñjantoti attano puttadārehi saddhiṃ bhoge bhuñjanto. Puññāni karontoti buddhañca dhammañca saṅghañca ārabbha dānappadānādīni sugatimaggasodhakāni kusalakammāni karonto. Tuṇhī ahosīti kathānuppabandhavicchedanatthaṃ nirālāpasallāpo ahosi. Athassa mātāpitaro tikkhattuṃ vatvā paṭivacanampi alabhamānā sahāyake pakkosāpetvā ‘‘esa vo sahāyako pabbajitukāmo, nivāretha na’’nti āhaṃsu. Tepi taṃ upasaṅkamitvā tikkhattuṃ avocuṃ, tesampi tuṇhī ahosi. Tena vuttaṃ – ‘‘atha kho sudinnassa kalandaputtassa sahāyakā…pe… tuṇhī ahosī’’ti.



26. 从这里往后,按照经文顺序,"完成了那件事"这里应该这样理解:放下一切责任,完成了那件事。因为对出家有强烈意愿的人,不会把心思放在货物交易、清算或节日庆祝等事情上。"母亲,父亲"这里,"母亲"是对母亲的称呼,"父亲"是对父亲的称呼。"你是"就是"你确实是"。"独子"是指唯一的儿子,你没有其他兄长或弟弟。这里本应说"独子",但出于怜爱之情说成"独子"。"亲爱的"是指能带来欢喜的。"可爱的"是指令人心生欢喜的。"幸福成长的"是指在幸福中成长,意思是幸福地被养育。"幸福呵护的"是指幸福地被呵护,从出生开始就被保姆们从怀抱到怀抱地抱着,玩着马车等儿童玩具,享用美味的食物,幸福地被呵护。
"苏提那儿子啊,你不知道任何痛苦"意思是,苏提那儿子啊,你不知道任何一点点痛苦;或者说你没有经历过任何痛苦。这里用所有格表示作格,用"知道"表示"经历";或者说你不记得任何痛苦。这里用所有格表示宾格,用"知道"表示"记得"。在这两种解释中,前面词语的后面部分应该省略相同的变化。这些都应该按照语法规则来理解。"即使死亡也会让我们不情愿地与你分离"意思是,即使你在我们活着的时候死去,那种死亡也会让我们不情愿地、不愿意地、不是出于自己的意愿地与你分离;或者说我们会与你分离。"那么我们怎么会"意思是,既然如此,我们怎么会允许你活着(出家);或者说,我们为什么要允许你活着(出家)。这里应该这样理解。
27. "就在那里"是指他父母不允许他(出家)的那个地方。"未铺设"是指没有用任何东西铺设。
28. "享受"是指安排歌舞表演等,与朋友们一起随心所欲地使用感官,四处游玩;意思是说到处走走看看。或者"享受"也可以理解为安排歌舞表演等,与朋友们一起嬉戏、玩乐、享受、游戏。"享受欲乐"是指与自己的妻子儿女一起享受财富。"行善"是指以佛法僧为对象,行布施等净化善趣之路的善业。"保持沉默"是指为了中断谈话的连续性而不发一语。然后他的父母说了三次也得不到回应,就叫来他的朋友们说:"你们的这个朋友想要出家,请劝阻他。"他们也走近他说了三次,他对他们也保持沉默。因此说:"于是苏提那·卡兰达子的朋友们......他保持沉默。"

29. Athassa sahāyakānaṃ etadahosi – ‘‘sace ayaṃ pabbajjaṃ alabhamāno marissati na koci guṇo bhavissati. Pabbajitaṃ pana naṃ mātāpitaropi kālena kālaṃ passissanti. Mayampi passissāma. Pabbajjāpi ca nāmesā bhāriyā, divase divase mattikāpattaṃ gahetvā piṇḍāya caritabbaṃ. Ekaseyyaṃ ekabhattaṃ brahmacariyaṃ atidukkaraṃ. Ayañca sukhumālo nāgarikajātiyo, so taṃ carituṃ asakkonto puna idheva āgamissati. Handassa mātāpitaro anujānāpessāmā’’ti. Te tathā akaṃsu. Mātāpitaropi naṃ anujāniṃsu. Tena vuttaṃ – ‘‘atha kho sudinnassa kalandaputtassa sahāyakā yena sudinnassa kalandaputtassa mātāpitaro…pe… anuññātosi mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā’’ti.



29. 然后他的朋友们这样想——“如果他在无法出家的情况下死去,将不会有任何功德。而出家后,他的父母会时常见到他。我们也会见到他。出家对他们来说也不是负担,每天都要拿着陶器去乞食。单独一人、单独一餐的梵行实在困难。再说,这位年轻人出身于城市,他无法做到这一点,最终会再次回到这里。我们一定会让他的父母同意他出家。”于是他们就这样做了。父母也同意了他。因此说：“于是苏提那·卡兰达子的朋友们对苏提那的父母……同意了苏提那出家。”

30.Haṭṭhoti tuṭṭho. Udaggoti pītivasena abbhunnatakāyacitto. Katipāhanti katipayāni divasāni. Balaṃ gāhetvāti sappāyabhojanāni bhuñjanto, ucchādananhāpanādīhi ca kāyaṃ pariharanto, kāyabalaṃ janetvā mātāpitaro vanditvā assumukhaṃ ñātiparivaṭṭaṃ pahāya yena bhagavā tenupasaṅkami…pe… pabbājetu maṃ bhante bhagavāti. Bhagavā samīpe ṭhitaṃ aññataraṃ piṇḍacārikaṃ bhikkhuṃ āmantesi – ‘‘tena hi bhikkhu sudinnaṃ pabbājehi ceva upasampādehi cā’’ti. ‘‘Sādhu, bhante’’ti kho so bhikkhu bhagavato paṭissuṇitvā sudinnaṃ kalandaputtaṃ jinadattiyaṃ saddhivihārikaṃ laddhā pabbājesi ceva upasampādesi ca. Tena vuttaṃ – ‘‘alattha khosudinno kalandaputto bhagavato santike pabbajjaṃ, alattha upasampada’’nti.

Ettha pana ṭhatvā sabbaaṭṭhakathāsu pabbajjā ca upasampadā ca kathitā. Mayaṃ pana yathāṭhitapāḷivaseneva khandhake kathayissāma. Na kevalañcetaṃ, aññampi yaṃ khandhake vā parivāre vā kathetabbaṃ aṭṭhakathācariyehi vibhaṅgekathitaṃ, taṃ sabbaṃ tattha tattheva kathayissāma. Evañhi kathiyamāne pāḷikkameneva vaṇṇanā katā hoti. Tato tena tena vinicchayena atthikānaṃ pāḷikkameneva imaṃ vinayasaṃvaṇṇanaṃ oloketvā so so vinicchayo suviññeyyo bhavissatīti.

Acirūpasampannoti aciraṃ upasampanno hutvā; upasampadato nacirakāleyevāti vuttaṃ hoti. Evarūpeti evaṃvidhe evaṃjātike. Dhutaguṇeti kilesaniddhunanake guṇe. Samādāya vattatīti samādiyitvā gaṇhitvā vattati carati viharati. Āraññiko hotīti gāmantasenāsanaṃ paṭikkhipitvā āraññikadhutaṅgavasena araññavāsiko hoti. Piṇḍapātikoti atirekalābhapaṭikkhepena cuddasa bhattāni paṭikkhipitvā piṇḍapātikadhutaṅgavasena piṇḍapātiko hoti. Paṃsukūlikoti gahapaticīvaraṃ paṭikkhipitvā paṃsukūlikadhutaṅgavasena paṃsukūliko hoti. Sapadānacārikoti loluppacāraṃ paṭikkhipitvā sapadānacārikadhutaṅgavasena sapadānacāriko hoti; gharapaṭipāṭiyā bhikkhāya pavisati. Vajjigāmanti vajjīnaṃ gāmaṃ vajjīsu vā gāmaṃ.

Aḍḍhā mahaddhanātiādīsu upabhogaparibhogūpakaraṇamahantatāya aḍḍhā; ye hi tesaṃ upabhogā yāni ca upabhogūpakaraṇāni, tāni mahantāni bahulāni sārakānīti vuttaṃ hoti. Nidhetvā ṭhapitadhanamahantatāya mahaddhanā. Mahābhogāti divasaparibbayasaṅkhātabhogamahantatāya mahābhogā. Aññehi upabhogehi jātarūparajatasseva pahūtatāya pahūtajātarūparajatā. Alaṅkārabhūtassa vittūpakaraṇassa pītipāmojjakaraṇassa pahūtatāya pahūtavittūpakaraṇā. Vohāravasena parivattentassa dhanadhaññassa pahūtatāya pahūtadhanadhaññāti veditabbā.


30. 他感到高兴，心情愉悦，身体轻松。他持续了几天。因吃着美味的食物，保持身体的清洁与卫生，积累了力量，向父母行礼，告别亲友，走向世尊……请求：“请让我出家，尊者。”世尊叫来一位正站在旁边的乞食比丘，说：“那么，这位比丘要为苏提那出家并给予受戒。”那位比丘听了世尊的话，便为苏提那出家并给予了受戒。因此说：“苏提那·卡兰达子在世尊面前出家，得到了受戒。”
在这里，关于出家和受戒的所有内容都已讨论过。我们将根据经典的正确版本进行阐述。不仅如此，关于其他在经典或附录中应讨论的内容，也将一一阐述。如此讨论，便能使经典的解释更加清晰。然后，通过这些判断，关于有意义的经典解释将会变得清晰可见。
“迅速受戒”是指不久后便受戒；“受戒后不久”是指不久之后就会受戒。这样说是指这样的情况。关于清净的修行是指清净地去除烦恼的修行。通过修习而保持的，是指经过修习而保持的状态。成为森林中的修行者，是指放弃村庄的住所，按照森林的修行方式居住在森林中。作为乞食者，是指在不贪图额外收入的情况下，放弃十三餐的乞食方式，而成为乞食者。作为破衣者，是指放弃家庭的衣服，成为破衣者。作为随行者，是指放弃贪恋，成为随行者；在家中乞食。作为瓦吉村，是指在瓦吉人所在的村庄。
“富有”是指因享用与消费的器具而显得富有；那些享用的物品，都是丰盛的、丰富的、重要的。通过积累而得的财富，因其丰厚而显得富有。大享用是指每日享用的物品数量巨大。因其他享用而显得金银丰富。因装饰品、财富器具、令人愉悦的物品的丰富而显得富有。根据日常生活的转变，因财富与粮食的丰厚而显得富有。


Senāsanaṃsaṃsāmetvāti senāsanaṃ paṭisāmetvā; yathā na vinassati tathā naṃ suṭṭhu ṭhapetvāti attho. Saṭṭhimatte thālipāketi gaṇanaparicchedato saṭṭhithālipāke. Ekameko cettha thālipāko dasannaṃ bhikkhūnaṃ bhattaṃ gaṇhāti. Taṃ sabbampi channaṃ bhikkhusatānaṃ bhattaṃ hoti. Bhattābhihāraṃ abhihariṃsūti ettha abhiharīyatīti abhihāro. Kiṃ abhiharīyati? Bhattaṃ. Bhattameva abhihāro bhattābhihāro, taṃ bhattābhihāraṃ. Abhihariṃsūti abhimukhā hariṃsu. Tassa santikaṃ gahetvā āgamaṃsūti attho. Etassa kiṃ pamāṇanti? Saṭṭhi thālipākā. Tena vuttaṃ – ‘‘saṭṭhimatte thālipāke bhattābhihāraṃ abhihariṃsū’’ti. Bhikkhūnaṃ vissajjetvāti sayaṃ ukkaṭṭhapiṇḍapātikattā sapadānacāraṃ caritukāmo bhikkhūnaṃ paribhogatthāya pariccajitvā datvā. Ayaṃ hi āyasmā ‘‘bhikkhū ca lābhaṃ lacchanti ahañca piṇḍakena na kilamissāmī’’ti etadatthameva āgato. Tasmā attano āgamanānurūpaṃ karonto bhikkhūnaṃ vissajjetvā sayaṃ piṇḍāya pāvisi.

31.Ñātidāsīti ñātakānaṃ dāsī. Ābhidosikanti pārivāsikaṃ ekarattātikkantaṃ pūtibhūtaṃ. Tatrāyaṃ padattho – pūtibhāvadosena abhibhūtoti abhidoso, abhidosova ābhidosiko, ekarattātikkantassa vā nāmasaññā esā, yadidaṃ ābhidosikoti, taṃ ābhidosikaṃ. Kummāsanti yavakummāsaṃ. Chaḍḍetukāmā hotīti yasmā antamaso dāsakammakarānampi gorūpānampi aparibhogāraho, tasmā taṃ kacavaraṃ viya bahi chaḍḍetukāmā hoti. Sacetanti sace etaṃ. Bhaginīti ariyavohārena ñātidāsiṃ ālapati. Chaḍḍanīyadhammanti chaḍḍetabbasabhāvaṃ. Idaṃ vuttaṃ hoti – ‘‘bhagini, etaṃ sace bahi chaḍḍanīyadhammaṃ nissaṭṭhapariggahaṃ, taṃ idha me patte ākirā’’ti.

Kiṃ pana evaṃ vattuṃ labbhati, viññatti vā payuttavācā vā na hotīti? Na hoti. Kasmā? Nissaṭṭhapariggahattā. Yañhi chaḍḍanīyadhammaṃ nissaṭṭhapariggahaṃ, yattha sāmikā anālayā honti, taṃ sabbaṃ ‘‘detha āharatha idha ākirathā’’ti vattuṃ vaṭṭati. Tathā hi aggaariyavaṃsiko āyasmā raṭṭhapālopi ‘‘chaḍḍanīyadhammaṃ kummāsaṃ idha me patte ākirā’’ti (ma. ni. 2.299) avaca. Tasmā yaṃ evarūpaṃ chaḍḍanīyadhammaṃ aññaṃ vā apariggahitaṃ vanamūlaphalabhesajjādikaṃ taṃ sabbaṃ yathāsukhaṃ āharāpetvā paribhuñjitabbaṃ, na kukkuccāyitabbaṃ. Hatthānanti bhikkhāggahaṇatthaṃ pattaṃ upanāmayato maṇibandhato pabhuti dvinnampi hatthānaṃ. Pādānanti nivāsanantato paṭṭhāya dvinnampi pādānaṃ. Sarassāti ‘‘sacetaṃ bhaginī’’ti vācaṃ nicchārayato sarassa ca. Nimittaṃ aggahesīti gihikāle sallakkhitapubbaṃ ākāraṃ aggahesi sañjāni sallakkhesi. Sudinno hi bhagavato dvādasame vasse pabbajito vīsatime vasse ñātikulaṃ piṇḍāya paviṭṭho sayaṃ pabbajjāya aṭṭhavassiko hutvā; tena naṃ sā ñātidāsī disvāva na sañjāni, nimittaṃ pana aggahesīti.

Sudinnassa mātaraṃ etadavocāti atigarunā pabbajjūpagatena sāmiputtena saddhiṃ ‘‘tvaṃ nu kho me, bhante, ayyo sudinno’’tiādivacanaṃ vattuṃ avisahantī vegena gharaṃ pavisitvā sudinnassa mātaraṃ etaṃ avoca. Yaggheti ārocanatthe nipāto. Sace je saccanti ettha jeti ālapane nipāto. Evañhi tasmiṃ dese dāsijanaṃ ālapanti, tasmā ‘‘tvaṃ, bhoti dāsi, sace saccaṃ bhaṇasī’’ti evamettha attho daṭṭhabbo.



整理住处:即收拾住处;将其妥善安置以免损坏。大约六十锅饭:以数量计算约六十锅饭。这里每锅饭足够十位比丘食用。这些全部可以供给六百位比丘食用。带来食物:这里"带来"是指被带来的东西。什么被带来?食物。食物本身就是被带来的,即食物供养,他们带来了这些食物供养。带来:即朝向某处带来。意思是拿着这些来到他那里。这有多少?六十锅饭。因此说:"带来了约六十锅饭的食物供养"。分发给比丘们:因为他自己是严格的乞食者,想要一户一户地乞食,所以将食物分发给比丘们食用。这位尊者来此正是为了"比丘们能得到供养,而我也不会因乞食而疲劳"。因此他按照自己来此的目的,将食物分发给比丘们后,自己出去乞食。
31. 亲戚的女仆:亲戚家的女仆。隔夜的:存放过夜的,已经变质的。这里的词义是:因变质而腐败的叫做"abhidosa",而"abhidosa"就是"ābhidosika",或者这是对存放一夜以上食物的称呼,即"ābhidosika",那就是"ābhidosika"。糊:大麦糊。想要扔掉:因为连奴仆和牛都不能食用,所以想要像垃圾一样扔掉。如果这个:如果是这个。姐妹:用圣者的称呼方式称呼亲戚的女仆。应该扔掉的东西:应该扔掉的性质。这里的意思是:"姐妹,如果这是应该扔掉的东西,已经放弃所有权,那就倒在我这个钵里。"
这样说是否合适,是否构成乞求或诱导性言语?不会。为什么?因为已经放弃所有权。对于应该扔掉的、已经放弃所有权的东西,主人已经不再关心的,都可以说"给我""拿来""倒在这里"。因此,最高圣者传统的尊者罗吒婆罗也说过:"把应该扔掉的糊倒在我的钵里。"所以,对于这种应该扔掉的东西,或其他无人拥有的森林果实、药材等,都可以随意取用,不必有顾虑。双手:从腕部开始,为了接受施食而伸出钵的两只手。双脚:从下衣边缘开始的两只脚。声音:发出"姐妹,如果这个"这样的声音。察觉到特征:注意到、认出、观察到在家时曾注意过的特征。苏提那是在佛陀成道后第十二年出家的,第二十年时前往亲戚家乞食,自己已出家八年;因此那个亲戚的女仆一看到他就没认出来,但察觉到了特征。
她对苏提那的母亲说:因为无法对已经出家的主人之子说"尊者,您是我的主人苏提那吗?"等话,所以她迅速进入房子对苏提那的母亲说了这话。"真的"是表示通知的词。"如果你说的是真的":这里"je"是称呼语。因为在那个地方人们是这样称呼女仆的,所以这里应该理解为"女仆啊,如果你说的是真的"。

32.Aññataraṃ kuṭṭamūlanti tasmiṃ kira dese dānapatīnaṃ gharesu sālā honti, āsanāni cettha paññattāni honti, upaṭṭhāpitaṃ udakakañjiyaṃ; tattha pabbajitā piṇḍāya caritvā nisīditvā bhuñjanti. Sace icchanti, dānapatīnampi santakaṃ gaṇhanti. Tasmā tampi aññatarassa kulassa īdisāya sālāya aññataraṃ kuṭṭamūlanti veditabbaṃ. Na hi pabbajitā kapaṇamanussā viya asāruppe ṭhāne nisīditvā bhuñjantīti.

Atthi nāma tātāti ettha atthīti vijjamānatthe; nāmāti pucchanatthe maññanatthe ca nipāto. Idañhi vuttaṃ hoti – ‘‘atthi nu kho, tāta sudinna, amhākaṃ dhanaṃ, na mayaṃ niddhanāti vattabbā, yesaṃ no tvaṃ īdise ṭhāne nisīditvā ābhidosikaṃ kummāsaṃ paribhuñjissasi’’; tathā ‘‘atthi nu kho, tāta sudinna, amhākaṃ jīvitaṃ, na mayaṃ matāti vattabbā, yesaṃ no tvaṃ īdise ṭhāne nisīditvā ābhidosikaṃ kummāsaṃ paribhuñjissasi’’; tathā ‘‘atthi maññe, tāta sudinna, tava abbhantare sāsanaṃ nissāya paṭiladdho samaṇaguṇo, yaṃ tvaṃ subhojanarasasaṃvaḍḍhitopi imaṃ jigucchaneyyaṃ ābhidosikaṃ kummāsaṃ amatamiva nibbikāro paribhuñjissasī’’ti.

So pana gahapati dukkhābhitunnatāya etamatthaṃ paripuṇṇaṃ katvā vattumasakkonto ‘‘atthi nāma, tāta sudinna, ābhidosikaṃ kummāsaṃ paribhuñjissasī’’ti ettakameva avoca. Akkharacintakā panettha imaṃ lakkhaṇaṃ vadanti – anokappanāmarisanatthavasena etaṃ atthināmasadde upapade ‘‘paribhuñjissasī’’ti anāgatavacanaṃ kataṃ. Tassāyamattho – atthi nāma…pe… paribhuñjissasi, idaṃ paccakkhampi ahaṃ na saddahāmi na marisayāmīti. Tatāyaṃ ābhidosikoti tato tava gehato ayaṃ ābhidosiko kummāso laddhoti attho. Tatoyantipi pāṭho. Tadāyantipi paṭhanti, taṃ na sundaraṃ. Yena sakapitu nivesananti yena sakassa pitu attano pitu nivesananti attho; thero pitari pemeneva subbaco hutvā agamāsi. Adhivāsesīti thero ukkaṭṭhapiṇḍapātikopi samāno ‘‘sace ekabhattampi na gahessāmi, ativiya nesaṃ domanassaṃ bhavissatī’’ti ñātīnaṃ anukampāya adhivāsesi.

33.Opuñjāpetvāti upalimpāpetvā. Ekaṃ hiraññassāti ettha hiraññanti kahāpaṇo veditabbo. Purisoti nātidīgho nātirasso majjhimappamāṇo veditabbo. Tirokaraṇīyanti karaṇatthe bhummaṃ; sāṇipākārena parikkhipitvāti attho. Atha vā tiro karonti etenāti tirokaraṇīyaṃ, taṃ parikkhipitvā; samantato katvāti attho. Tena hīti yasmā ajja sudinno āgamissati tena kāraṇena. Hi iti padapūraṇamatte nipāto. Tenāti ayampi vā uyyojanatthe nipātoyeva.



32. 某个墙角:据说在那个地方,施主家里有厅堂,摆设着座位,准备了水和粥;出家人在那里乞食后就坐下用餐。如果他们愿意,也可以接受施主的东西。因此,这里应理解为某个家族这样的厅堂的某个墙角。因为出家人不会像贫民一样坐在不适当的地方用餐。
"儿子啊,难道"这里,"存在"表示存在的意思;"难道"是表示疑问和猜测的语气词。这里的意思是:"儿子苏提那啊,难道我们有财富,不应该说我们一贫如洗,而你却坐在这种地方吃隔夜的糊吗?""儿子苏提那啊,难道我们还活着,不应该说我们已经死了,而你却坐在这种地方吃隔夜的糊吗?""儿子苏提那啊,我想你靠着教法在内心获得了沙门的品德,你虽然从小享用美食长大,却能毫不厌恶地像吃甘露一样吃这令人作呕的隔夜糊。"
但是这位家主因悲伤而无法完整地表达这个意思,只说了"儿子苏提那啊,难道你要吃隔夜的糊吗?"文法学家们对此解释说:这里用"atthi nāma"(难道)作为前缀,使用未来时"paribhuñjissasi"(你将吃)来表示不相信和难以接受。意思是:难道...你将吃,即使亲眼所见我也不相信,不能接受。"这是从那里来的隔夜的"意思是这隔夜的糊是从你家里得到的。也有"从那里来"的说法。有人读作"从那时来",但不太好。"去他父亲的家"意思是去他自己父亲的家;长老出于对父亲的爱而顺从地去了。"同意了"意思是长老虽然是严格的乞食者,但考虑到"如果我一顿饭都不接受,他们会非常伤心",出于对亲戚的怜悯而同意了。
33. "使涂抹":使涂上。"一份金子":这里的金子应理解为迦利莎般那钱。"人":应理解为中等身材,既不高也不矮。"遮蔽物":这是表示手段的处格;意思是用布幕围起来。或者说,"遮蔽物"是用来遮蔽的东西,围绕它;意思是完全包围起来。"因为":因为今天苏提那会来,所以。"hi"是填充词。"所以"也是表示催促的语气词。

34.Pubbaṇhasamayanti ettha kiñcāpi pāḷiyaṃ kālārocanaṃ na vuttaṃ, atha kho ārociteyeva kāle agamāsīti veditabbo. Idaṃ te tātāti dve puñje dassento āha. Mātūti janettiyā. Mattikanti mātito āgataṃ; idaṃ te mātāmahiyā mātu imaṃ gehaṃ āgacchantiyā dinnadhananti attho. Itthikāya itthidhananti hīḷento āha . Itthikāya nāma itthiparibhogānaṃyeva nhānacuṇṇādīnaṃ atthāya laddhaṃ dhanaṃ kittakaṃ bhaveyya. Tassāpi tāva parimāṇaṃ passa. Atha vā idaṃ te tāta sudinna mātu dhanaṃ, tañca kho mattikaṃ, na mayā dinnaṃ, tava mātuyeva santakanti vuttaṃ hoti. Taṃ panetaṃ na kasiyā na vaṇijjāya sambhūtaṃ, apica kho itthikāya itthidhanaṃ. Yaṃ itthikāya ñātikulato sāmikakulaṃ gacchantiyā laddhabbaṃ nhānacuṇṇādīnaṃ atthāya itthidhanaṃ, taṃ tāva ettakanti evamettha attho daṭṭhabbo.

Aññaṃ pettikaṃ aññaṃ pitāmahanti yaṃ pana te pitu ca pitāmahānañca santakaṃ, taṃ aññaṃyeva. Nihitañca payuttañca ativiya bahu; ettha ca pitāmahanti taddhitalopaṃ katvā veditabbaṃ. Petāmahanti vā pāṭho. Labbhā tāta sudinna hīnāyāvattitvāti tāta, sudinna, uttamaṃ ariyaddhajaṃ pabbajitaliṅgaṃ pahāya hīnāya gihibhāvāya āvattitvā labbhā bhogā bhuñjituṃ, nālabbhā bhuñjituṃ, na tvaṃ rājabhīto pabbajito, na iṇāyikehi palibuddho hutvāti. Tāta na ussahāmīti ettha pana tātāti vacanaṃ gehasitapemena āha, na samaṇatejena. Na ussahāmīti na sakkomi. Na visahāmīti nappahomi, na samatthomhi.

‘‘Vadeyyāma kho taṃ gahapatī’’ti idaṃ pana vacanaṃ samaṇatejenāha. Nātikaḍḍheyyāsīti yaṃ te mayi pemaṃ patiṭṭhitaṃ, taṃ kodhavasena na atikaḍḍheyyāsi; sace na kujjheyyāsīti vuttaṃ hoti. Tato seṭṭhi ‘‘putto me saṅgahaṃ maññe kattukāmo’’ti udaggacitto āha – ‘‘vadehi tāta sudinnā’’ti. Tenahīti uyyojanatthe vibhattipatirūpako nipāto. Tatonidānanti taṃnidānaṃ taṃhetukanti paccattavacanassa to-ādeso veditabbo; samāse cassa lopābhāvo. Bhayaṃ vāti ‘‘kinti me bhoge neva rājāno hareyyu’’ntiādinā nayena vuttaṃ rājādibhayaṃ; cittutrāsoti attho. Chambhitattanti rājūhi vā corehi vā ‘‘dhanaṃ dehī’’ti kammakāraṇaṃ kāriyamānassa kāyiñjanaṃ kāyakampo hadayamaṃsacalanaṃ. Lomahaṃsoti uppanne bhaye lomānaṃ haṃsanaṃ uddhaggabhāvo. Ārakkhoti anto ca bahi ca rattiñca divā ca ārakkhaṇaṃ.



34. "上午时分":虽然经文中没有提到时间,但应该理解为在通知的时间去了。"这是你的,儿子":指着两堆东西说。"母亲的":生母的。"属于母亲的":从母亲那里来的;意思是这是你外祖母来到这个家时给的财产。"女人的女人财产":轻蔑地说。女人所得的财产,也就是用于女性用品如沐浴粉等的财产,能有多少呢?你看看它的数量就知道了。或者说,这是说"儿子苏提那啊,这是你母亲的财产,而且是属于母亲的,不是我给的,是你母亲自己的"。这不是通过耕种或贸易获得的,而是女人的女人财产。就是女人从娘家嫁到夫家时应得的用于沐浴粉等的女人财产,就有这么多。应该这样理解其意思。
"父亲的是一回事,祖父的又是一回事":你父亲和祖父的财产,那又是另外的。存放的和投资的都非常多;这里"祖父的"应理解为省略了后缀。或者读作"祖父的"。"儿子苏提那啊,可以还俗":儿子,苏提那,放弃最高贵的圣者标志出家相,还俗回到低下的在家生活,是可以享用财富的,不是不可以享用。你不是因为害怕国王而出家,也不是因为欠债而被束缚。"父亲,我不敢":这里称"父亲"是出于家庭的爱,不是出于沙门的威力。"不敢"是指不能。"不能"是指做不到,没有能力。
"家主,我们可以说":这话是用沙门的威力说的。"不要过分生气":你对我的爱已经建立,不要因为愤怒而过分拉扯;如果你不生气的话。然后长者想"我儿子可能想要表示关心",高兴地说:"说吧,儿子苏提那。""那么":这是表示催促的语气词,应理解为主格的变化形式。"由此而来":应理解为"taṃnidānaṃ"(以此为因)的主格变化为"to",在复合词中不省略。"恐惧":指如"国王可能会夺走我的财富"等说法中提到的对国王等的恐惧;意思是内心的恐惧。"战栗":被国王或盗贼逼迫"交出财富"时身体的颤抖、身体的震动、心脏的跳动。"毛骨悚然":恐惧产生时毛发直立。"保护":指内部和外部、昼夜的守卫。

35.Tena hi vadhūti seṭṭhi gahapati dhanaṃ dassetvā puttaṃ attanā gihibhāvatthāya palobhetuṃ asakkonto ‘‘mātugāmasadisaṃ dāni purisānaṃ bandhanaṃ natthī’’ti maññitvā tassa purāṇadutiyikaṃ āmantesi – ‘‘tena hi vadhū’’ti. Purāṇadutiyikanti purāṇaṃ dutiyikaṃ pubbe gihikāle dutiyikaṃ, gehasitasukhupabhogasahāyikaṃ bhūtapubbabhariyanti attho. Tena hīti yena kāraṇena mātugāmasadisaṃ bandhanaṃ natthi. Pādesu gahetvāti pāde gahetvā; upayogatthe bhummavacanaṃ, pādesu vā taṃ gahetvā. ‘‘Kīdisā nāma tā ayyaputta accharāyo’’ti kasmā evamāha? Tadā kira sambahule khattiyakumārepi brāhmaṇakumārepi seṭṭhiputtepi mahāsampattiyo pahāya pabbajante disvā pabbajjāguṇaṃ ajānantā kathaṃ samuṭṭhāpenti – ‘‘kasmā ete pabbajantī’’ti. Athaññe vadanti – ‘‘devaccharānaṃ devanāṭakānaṃ kāraṇā’’ti. Sā kathā vitthārikā ahosi. Taṃ gahetvā ayaṃ evamāhāti. Thero taṃ paṭikkhipanto na kho ahaṃ bhaginīti āha. Samudācaratīti voharati vadeti. Tattheva mucchitā papatāti naṃ bhaginivādena samudācarantaṃ disvā ‘‘anatthiko dāni mayā ayaṃ yo maṃ pajāpatiṃ samānaṃ attanā saddhiṃ ekamātukucchiyā sayitadārikaṃ viya maññatī’’ti samuppannabalavasokā hutvā tasmiṃyeva padese mucchitā papatā; patitāti attho.

Mā no viheṭhayitthāti mā amhe dhanaṃ dassetvā mātugāmañca uyyojetvā viheṭhayittha; vihesā hesā pabbajitānanti. Tena hi tāta sudinna bījakampi dehīti ettha tena hīti abhiratiyaṃ uyyojeti. Sace tvaṃ abhirato brahmacariyaṃ carasi, caritvā ākāse nisīditvā parinibbāyitā hohi, amhākaṃ pana kulavaṃsabījakaṃ ekaṃ puttaṃ dehi. Mā no aputtakaṃ sāpateyyaṃ licchavayo atiharāpesunti mayañhi licchavīnaṃ gaṇarājūnaṃ rajje vasāma, te te pituno accayena imaṃ sāpateyyaṃ evaṃ mahantaṃ amhākaṃ vibhavaṃ aputtakaṃ kuladhanarakkhakena puttena virahitaṃ attano rājantepuraṃ atiharāpeyyunti, taṃ te mā atiharāpesuṃ, mā atiharāpentūti.

Etaṃ kho me, amma, sakkā kātunti kasmā evamāha? So kira cintesi – ‘‘etesaṃ sāpateyyassa ahameva sāmī, añño natthi. Te maṃ sāpateyyarakkhaṇatthāya niccaṃ anubandhissanti; tenāhaṃ na lacchāmi appossukko samaṇadhammaṃ kātuṃ, puttakaṃ pana labhitvā oramissanti, tato ahaṃ yathāsukhaṃ samaṇadhammaṃ karissāmī’’ti imaṃ nayaṃ passanto evamāhāti.

36.Pupphanti utukāle uppannalohitassa nāmaṃ. Mātugāmassa hi utukāle gabbhapatiṭṭhānaṭṭhāne lohitavaṇṇā piḷakā saṇṭhahitvā satta divasāni vaḍḍhitvā bhijjanti, tato lohitaṃ paggharati, tassetaṃ nāmaṃ ‘‘puppha’’nti. Taṃ pana yāva balavaṃ hoti bahu paggharati, tāva dinnāpi paṭisandhi na tiṭṭhati, doseneva saddhiṃ paggharati; dose pana paggharite suddhe vatthumhi dinnā paṭisandhi khippaṃ patiṭṭhāti. Pupphaṃsā uppajjīti pupphaṃ assā uppajji; akāralopena sandhi purāṇadutiyikāya bāhāyaṃ gahetvāti purāṇadutiyikāya yā bāhā, tatra naṃ gahetvāti attho.

Apaññatte sikkhāpadeti paṭhamapārājikasikkhāpade aṭṭhapite. Bhagavato kira paṭhamabodhiyaṃ vīsati vassāni bhikkhū cittaṃ ārādhayiṃsu, na evarūpaṃ ajjhācāramakaṃsu. Taṃ sandhāyeva idaṃ suttamāha – ‘‘ārādhayiṃsu vata me, bhikkhave, bhikkhū ekaṃ samayaṃ citta’’nti (ma. ni. 

35. "那么,儿媳":这位长者家主展示财富后,无法说服儿子还俗,就想"现在没有比女人更能束缚男人的了",于是叫来他以前的妻子说:"那么,儿媳"。"以前的妻子":指以前在家时的妻子,曾经分享家庭生活快乐的伴侣,也就是前妻的意思。"那么":因为没有比女人更能束缚的了。"抱住脚":抱住脚;这是宾格的处格用法,或者说在脚上抱住他。"尊贵的主人,那些天女是什么样子的?"为什么这样说?据说当时看到许多刹帝利王子、婆罗门子弟和富商之子放弃巨大财富出家,不知出家的功德的人就议论说:"他们为什么出家?"有人说:"为了天界的仙女和舞女。"这种说法广为流传。她抓住这点这样说。长老否认这点说:"妹妹,不是这样的。""称呼":说,讲。"就在那里晕倒了":看到他用妹妹来称呼自己,她想"他现在对我没兴趣了,把我这个妻子当成和自己同母所生的女孩一样",生起强烈的悲伤,就在那里晕倒了;意思是倒下了。
"不要折磨我们":不要展示财富又叫来女人来折磨我们;这对出家人来说是种折磨。"那么,儿子苏提那,请给我们一个种子":这里"那么"是鼓励他同意。如果你喜欢过梵行生活,就过梵行生活,坐在空中入灭吧,但请给我们一个儿子作为家族的种子。不要让离车人拿走我们无子的财产:我们住在离车人的共和国里,他们在你父亲去世后可能会把这么大的财产,我们没有儿子继承的家族财产带到他们的王宫去,请不要让他们这样做。
"母亲,这我可以做到":为什么这样说?据说他这样想:"我是这些财产唯一的主人,没有别人。他们会为了保护财产一直跟着我;这样我就无法安心修行沙门法。但如果他们得到一个儿子就会放手,那时我就可以随心所欲地修行沙门法了。"他看到这个道理所以这样说。
36. "花":是指女性月经期间流出的血液的名称。女性在月经期,在子宫着床处会形成红色的小疙瘩,生长七天后破裂,然后血液流出,这被称为"花"。当血液强烈流动时,即使受精也不会着床,会随着毒素一起流出;但当毒素流尽,子宫清洁时,受精就会很快着床。"她来月经了":意思是她的月经来了;这是省略"a"音的连音。"抓住前妻的手臂":意思是抓住前妻的那只手臂。
"在未制定学处时":在第一波罗夷学处未制定时。据说在佛陀成道后的二十年里,比丘们都令佛欢喜,没有做这种不当行为。关于这点,经中说:"比丘们,有一段时间,比丘们令我满意。"

1.225). Atha bhagavā ajjhācāraṃ apassanto pārājikaṃ vā saṅghādisesaṃ vā na paññapesi. Tasmiṃ tasmiṃ pana vatthusmiṃ avasese pañca khuddakāpattikkhandhe eva paññapesi. Tena vuttaṃ – ‘‘apaññatte sikkhāpade’’ti.

Anādīnavadassoti yaṃ bhagavā idāni sikkhāpadaṃ paññapento ādīnavaṃ dassessati, taṃ apassanto anavajjasaññī hutvā. Sace hi ‘‘ayaṃ idaṃ na karaṇīyanti vā mūlacchejjāya vā saṃvattatī’’ti jāneyya, saddhāpabbajito kulaputto tatonidānaṃ jīvitakkhayaṃ pāpuṇantopi na kareyya. Ettha pana ādīnavaṃ apassanto niddosasaññī ahosi. Tena vuttaṃ – ‘‘anādīnavadasso’’ti. Purāṇadutiyikāyāti bhummavacanaṃ. Abhiviññāpesīti pavattesi; pavattanāpi hi kāyaviññatticopanato ‘‘viññāpanā’’ti vuccati. Tikkhattuṃ abhiviññāpanañcesa gabbhasaṇṭhānasanniṭṭhānatthamakāsīti veditabbo.

Sā tena gabbhaṃ gaṇhīti sā ca teneva ajjhācārena gabbhaṃ gaṇhi, na aññathā. Kiṃ pana aññathāpi gabbhaggahaṇaṃ hotīti ? Hoti. Kathaṃ? Kāyasaṃsaggena , coḷaggahaṇena, asucipānena, nābhiparāmasanena, rūpadassanena, saddena, gandhena. Itthiyo hi ekaccā utusamaye chandarāgarattā purisānaṃ hatthaggāha-veṇiggāha-aṅgapaccaṅgaparāmasanaṃ sādiyantiyopi gabbhaṃ gaṇhanti. Evaṃ kāyasaṃsaggena gabbhaggahaṇaṃ hoti.

Udāyittherassa pana purāṇadutiyikā bhikkhunī taṃ asuciṃ ekadesaṃ mukhena aggahesi, ekadesaṃ coḷakeneva saddhiṃ aṅgajāte pakkhipi. Sā tena gabbhaṃ gaṇhi. Evaṃ coḷaggahaṇena gabbhaggahaṇaṃ hoti.

Migasiṅgatāpasassa mātā migī utusamaye tāpasassa passāvaṭṭhānaṃ āgantvā sasambhavaṃ passāvaṃ pivi. Sā tena gabbhaṃ gaṇhitvā migasiṅgaṃ vijāyi. Evaṃ asucipānena gabbhaggahaṇaṃ hoti.

Sāmassa pana bodhisattassa mātāpitūnaṃ cakkhuparihāniṃ ñatvā sakko puttaṃ dātukāmo dukūlapaṇḍitaṃ āha – ‘‘vaṭṭati tumhākaṃ methunadhammo’’ti? ‘‘Anatthikā mayaṃ etena, isipabbajjaṃ pabbajitāmhā’’ti. ‘‘Tena hi imissā utusamaye aṅguṭṭhena nābhiṃ parāmaseyyāthā’’ti. So tathā akāsi. Sā tena gabbhaṃ gaṇhitvā sāmaṃ tāpasadārakaṃ vijāyi. Evaṃ nābhiparāmasanena gabbhaggahaṇaṃ hoti. Eteneva nayena maṇḍabyassa ca caṇḍapajjotassa ca vatthu veditabbaṃ.

Kathaṃ rūpadassanena hoti? Idhekaccā itthī utusamaye purisasaṃsaggaṃ alabhamānā chandarāgavasena antogehagatāva purisaṃ upanijjhāyati rājorodhā viya, sā tena gabbhaṃ gaṇhāti. Evaṃ rūpadassanena gabbhaggahaṇaṃ hoti.

Balākāsu pana puriso nāma natthi, tā utusamaye meghasaddaṃ sutvā gabbhaṃ gaṇhanti. Kukkuṭiyopi kadāci ekassa kukkuṭassa saddaṃ sutvā bahukāpi gabbhaṃ gaṇhanti. Tathā gāvī usabhassa. Evaṃ saddena gabbhaggahaṇaṃ hoti.

Gāvī eva ca kadāci usabhagandhena gabbhaṃ gaṇhanti. Evaṃ gandhena gabbhaggahaṇaṃ hoti.

Idha panāyaṃ ajjhācārena gabbhaṃ gaṇhi. Yaṃ sandhāya vuttaṃ – ‘‘mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti, evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hotī’’ti (ma. ni. 

1.225). 然后，世尊在未看到行为时，没有宣布波罗夷或僧伽分界。相反，在每个相关的论题上，只有五个小条目被宣布。因此说：“在未宣布的学处。”
“无害的观察”：世尊现在在宣布学处时，将显示出害处，未看到时则无过失。如果他知道“这件事不会导致根本破坏”，那么信仰出家的贵族之子即使因此遭遇生命的结束也不会去做。在这里，未看到害处时，他是无过失的。因此说：“无害的观察。”关于“以前的妻子”的说法是指地面上的用法。“被显示”：是指发生；因为发生也称为“显示”，这是由于身体的表现而被称为“显示”。
“她因此抓住胎儿”：她正是因为这个原因抓住胎儿，而不是其他原因。那么，是否还有其他方式抓住胎儿呢？是的。怎么抓？通过身体接触、抓住小腿、饮用不洁的东西、按压肚脐、看形状、听声音、闻气味。女人在某些季节由于月经的缘故，甚至在男性的手抓、腿抓、身体的接触下也会抓住胎儿。因此，通过身体接触也可以抓住胎儿。
乌达伊长老的以前的妻子用嘴抓住了那不洁的部分，另一部分则用腿抓住。她因此抓住了胎儿。通过腿抓住也可以抓住胎儿。
米伽辛加修行者的母亲在某个季节来到了修行者的住所，饮用了适合的饮品。她因此抓住了胎儿，生下米伽辛加。通过饮用不洁的东西也可以抓住胎儿。
萨玛的菩萨在知道父母的眼睛失明后，想要把儿子给王子，于是对聪明的王子说：“你们的男女之事是否合适？”“我们因此而无益，已经出家了。”因此在那个季节用手指按压肚脐。他就这样做了。她因此抓住了胎儿，生下了萨玛的修行者。通过按压肚脐也可以抓住胎儿。以同样的方式，关于曼达比和残暴的光辉的论题也应被理解。
“通过看形状是如何的？”在这里，有些女人在某个季节无法接触到男性，因此因爱欲而在家中思念男性，像被国王阻隔一样，这样她因此抓住了胎儿。通过看形状也可以抓住胎儿。
在小鸟中没有人，听到云的声音时，他们抓住了胎儿。鸡也有时听到一只鸡的叫声，许多只也会抓住胎儿。牛也一样。通过声音也可以抓住胎儿。
牛也有时因为牛的气味而抓住胎儿。通过气味也可以抓住胎儿。
在这里，她因此抓住了胎儿。关于这点说：“父母聚集在一起，母亲处于月经期，天神也在场，因此三者的聚集会导致胎儿的形成。”

1.408).

Bhummādevā saddamanussāvesunti yasmā natthi loke raho nāma pāpakammaṃ pakubbato. Sabbapaṭhamaṃ hissa taṃ pāpaṃ attanā jānāti, tato ārakkhadevatā, athaññāpi paracittaviduniyo devatā. Tasmāssa paracittavidū sakalavanasaṇḍanissitā bhummā devā taṃ ajjhācāraṃ disvā saddaṃ anussāvesuṃ. Yathā aññepi devā suṇanti, tathā nicchāresuṃ. Kinti ? Nirabbudo vata, bho…pe… ādīnavo uppāditoti. Tassattho verañjakaṇḍe vuttanayeneva veditabbo.

Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikāti ettha pana bhummānaṃ devānaṃ saddaṃ ākāsaṭṭhadevatā assosuṃ; ākāsaṭṭhānaṃ cātumahārājikāti ayamanukkamo veditabbo. Brahmakāyikāti asaññasatte ca arūpāvacare ca ṭhapetvā sabbepi brahmāno assosuṃ; sutvā ca saddamanussāvesunti veditabbo. Itiha tena khaṇenāti evaṃ tena sudinnassa ajjhācārakkhaṇena. Tena muhuttenāti ajjhācāramuhutteneva. Yāva brahmalokāti yāva akaniṭṭhabrahmalokā. Abbhuggacchīti abhiuggacchi abbhuṭṭhāsi ekakolāhalamahosīti.

Puttaṃ vijāyīti suvaṇṇabimbasadisaṃ pacchimabhavikasattaṃ janesi. Bījakoti nāmamakaṃsūti na aññaṃ nāmaṃ kātumadaṃsu, ‘‘bījakampi dehī’’ti mātāmahiyā vuttabhāvassa pākaṭattā ‘‘bījako tvevassa nāmaṃ hotū’’ti ‘‘bījako’’ti nāmamakaṃsu. Puttassa pana nāmavaseneva ca mātāpitūnampissa nāmamakaṃsu. Te aparena samayenāti bījakañca bījakamātarañca sandhāya vuttaṃ. Bījakassa kira sattaṭṭhavassakāle tassa mātā bhikkhunīsu so ca bhikkhūsu pabbajitvā kalyāṇamitte upanissāya arahatte patiṭṭhahiṃsu. Tena vuttaṃ – ‘‘ubho agārasmā anagāriyaṃ pabbajitvā arahattaṃ sacchākaṃsū’’ti.



1.408).
地居天发出声音:因为对做恶事的人来说,世上没有隐秘之处。首先,他自己知道那罪恶,然后是守护神,还有其他能知他人心的天神。因此,能知他人心的遍布整个森林的地居天看到他的不当行为后发出声音。他们发出声音,让其他天神也能听到。说什么呢?说"先生们,真是不幸啊......产生了危害"。这句话的意思应该按照毗兰若品中所说的方式来理解。
听到地居天的声音,四大王天:这里应理解为,空居天听到了地居天的声音;四大王天听到了空居天的声音,应该按这个顺序来理解。梵众天:除了无想天和无色界天外,所有的梵天都听到了;应该理解为听到后也发出了声音。就这样,在那一刻:就是在苏提那做不当行为的那一刻。在那一瞬间:就是在做不当行为的那一瞬间。直到梵天界:直到色究竟天。升起:升起、出现,成为一片喧嚣。
生下了儿子:生下了像金像一样的最后身众生。给他取名叫毕加卡:他们没有给他取别的名字,因为祖母说过"请给我们一个种子"这件事很明显,所以说"就叫他毕加卡吧",于是给他取名叫毕加卡。不仅给儿子取了名字,也给他的父母取了名字。他们后来:是指毕加卡和毕加卡的母亲。据说,当毕加卡七八岁时,他的母亲在比丘尼中出家,他在比丘中出家,依靠善知识而证得阿罗汉果。因此说:"两人都从在家生活出家,证得了阿罗汉果"。

37. Evaṃ mātāputtānaṃ pabbajjā saphalā ahosi. Pitā pana vippaṭisārābhibhūto vihāsi. Tena vuttaṃ – ‘‘atha kho āyasmato sudinnassaahudeva kukkucca’’ntiādi. Tattha ahudevāti ahu eva, dakāro padasandhikaro. Ahosiyevāti attho. Kukkuccanti ajjhācārahetuko pacchānutāpo. Vippaṭisārotipi tasseva nāmaṃ. So hi viññūhi akattabbatāya kucchitakiriyabhāvato kukkuccaṃ. Kataṃ ajjhācāraṃ nivattetuṃ asamatthatāya taṃ paṭicca virūpaṃ saraṇabhāvato vippaṭisāroti vuccati. Alābhā vata meti mayhaṃ vata alābhā; ye jhānādīnaṃ guṇānaṃ alābhā nāma, te mayhaṃ, na aññassāti adhippāyo. Na vata me lābhāti yepi me paṭiladdhā pabbajjasaraṇagamanasikkhāsamādānaguṇā, tepi neva mayhaṃ lābhā ajjhācāramalīnattā. Dulladdhaṃ vata meti idaṃ sāsanaṃ laddhampi me dulladdhaṃ. Na vata me suladdhanti yathā aññesaṃ kulaputtānaṃ, evaṃ na vata me suladdhaṃ. Kasmā? Yamahaṃ evaṃ svākkhātedhammavinaye…pe… brahmacariyaṃ caritunti. Brahmacariyanti sikkhattayasaṅgahitaṃ maggabrahmacariyaṃ. Kiso ahosīti khādituṃ vā bhuñjituṃ vā asakkonto tanuko ahosi appamaṃsalohito . Uppaṇḍuppaṇḍukajātoti sañjātuppaṇḍuppaṇḍukabhāvo paṇḍupalāsappaṭibhāgo. Dhamanisanthatagattoti pariyādinnamaṃsalohitattā sirājāleneva santharitagatto. Antomanoti anusocanavasena abbhantareyeva ṭhitacitto. Hadayavatthuṃ nissāya pavattanavasena pana sabbepi antomanāyeva. Līnamanoti uddese paripucchāya kammaṭṭhāne adhisīle adhicitte adhipaññāya vattapaṭipattipūraṇe ca nikkhittadhuro avipphāriko aññadatthu kosajjavaseneva līno saṅkucito mano assāti līnamano. Dukkhīti cetodukkhena dukkhī. Dummanoti dosena duṭṭhamano, virūpamano vā domanassābhibhūtatāya. Pajjhāyīti vippaṭisāravasena vahacchinno viya gadrabho taṃ taṃ cintayi.




37. 如是母子二人的出家是有结果的。但是父亲被后悔所压倒。因此说："于是具寿苏提那就有了悔恨"等等。其中，"ahudeva"就是"ahu eva"，字母"d"是为了连音。意思是"确实发生了"。"悔恨"是指由于不当行为而产生的后悔。"懊悔"也是它的同义词。这是因为被智者认为不应该做的，是可耻的行为，所以叫做悔恨。由于无法挽回已做的不当行为，因此对此产生异常的忆念，所以称为懊悔。"唉，我真是没有得到啊"意思是"我真是没有得到"；那些所谓没有得到禅定等功德，是指我没有得到，不是指别人。"我真是没有获得啊"意思是即使我已经获得了出家、皈依、受戒等功德，由于不当行为的污染，对我来说也不算是获得。"唉，我真是没有好好得到啊"意思是即使得到了这个教法，对我来说也是没有好好得到。"我真是没有很好地得到啊"意思是不像其他良家子弟那样，我真是没有很好地得到。为什么？"因为我在如此善说的法、律中...无法行梵行"。"梵行"指的是包含三学的道梵行。"消瘦了"意思是无法进食，变得瘦弱，肌肉和血液减少。"面色苍白"意思是变得面色苍白，像枯黄的叶子一样。"血管暴露"意思是因为肌肉和血液耗尽，身体上只剩下血管网络。"内心忧郁"意思是由于悲伤而心思郁结。但是从依靠心脏而运作的角度来说，所有人都是内心的。"意志消沉"意思是在诵经、问答、业处修习、增上戒、增上心、增上慧、圆满行持等方面放弃努力，不再奋发，反而因懈怠而意志消沉、退缩。"苦恼"意思是因心理痛苦而苦恼。"忧郁"意思是因怨恨而心情恶劣，或者因为被忧愁压倒而心情不佳。"沉思"意思是因为懊悔而像被砍断尾巴的驴子一样，不断思考这件事。

38.Sahāyakā bhikkhūti taṃ evaṃbhūtaṃ gaṇasaṅgaṇikāpapañcena vītināmentaṃ disvā yassa vissāsikā kathāphāsukā bhikkhū te naṃ etadavocuṃ. Pīṇindriyoti pasādapatiṭṭhānokāsassa sampuṇṇattā paripuṇṇacakkhuādiindriyo. So dāni tvanti ettha dānīti nipāto, so pana tvanti vuttaṃ hoti. Kaccino tvanti kacci nu tvaṃ . Anabhiratoti ukkaṇṭhito; gihibhāvaṃ patthayamānoti attho. Tasmā tameva anabhiratiṃ paṭikkhipanto āha – ‘‘na kho ahaṃ, āvuso, anabhirato’’ti. Adhikusalānaṃ pana dhammānaṃ bhāvanāya abhiratova ahanti . Atthi me pāpakammaṃ katanti mayā kataṃ ekaṃ pāpakammaṃ atthi upalabbhati saṃvijjati, niccakālaṃ abhimukhaṃ viya me tiṭṭhati. Atha naṃ pakāsento ‘‘purāṇadutiyikāyā’’tiādimāha.

Alañhi te, āvuso sudinna, kukkuccāyāti āvuso sudinna, tuyhetaṃ pāpakammaṃ alaṃ samatthaṃ kukkuccāya; paṭibalaṃ kukkuccaṃ uppādetunti vuttaṃ hoti. Yaṃ tvanti ādimhi yena pāpena tvaṃ na sakkhissasi brahmacariyaṃ carituṃ, taṃ te pāpaṃ alaṃ kukkuccāyāti evaṃ sambandho veditabbo. Atha naṃ anusāsantā ‘‘nanu āvuso bhagavatā’’tiādimāhaṃsu. Tattha nanūti anumatiggahaṇatthe nipāto. Anekapariyāyenāti anekakāraṇena. Virāgāyāti virāgatthāya. No sarāgāyāti no rāgena rajjanatthāya. Bhagavatā hi ‘‘imaṃ me dhammaṃ sutvā sattā sabbabhavabhogesu virajjissanti, no rajjissantī’’ etadatthāya dhammo desitoti adhippāyo. Esa nayo sabbapadesu. Idaṃ panettha pariyāyavacanamattaṃ. Visaṃyogāyāti kilesehi visaṃyujjanatthāya. No saṃyogāyāti na saṃyujjanatthāya. Anupādānāyāti aggahaṇatthāya. Nosaupādānāyāti na saṅgahaṇatthāya.

Tatthanāma tvanti tasmiṃ nāma tvaṃ. Sarāgāya cetessasīti saha rāgena vattamānāya methunadhammāya cetessasi kappessasi pakappessasi; etadatthaṃ vāyamissasīti attho. Esa nayo sabbattha. Puna rāgavirāgādīni nava padāni nibbattitalokuttaranibbānameva sandhāya vuttāni. Tasmā rāgavirāgāyāti vā madanimmadanāyāti vā vuttepi ‘‘nibbānatthāyā’’ti evameva attho daṭṭhabbo. Nibbānañhi yasmā taṃ āgamma ārabbha paṭicca rāgo virajjati na hoti, tasmā rāgavirāgoti vuccati. Yasmā pana taṃ āgamma mānamada-purisamadādayo madā nimmadā amadā honti vinassanti, tasmā madanimmadananti vuccati. Yasmā ca taṃ āgamma sabbāpi kāmapipāsā vinayaṃ abbhatthaṃ yāti, tasmā pipāsavinayoti vuccati. Yasmā pana taṃ āgamma pañca kāmaguṇālayā samugghātaṃ gacchanti, tasmā ālayasamugghātoti vuccati. Yasmā ca taṃ āgamma tebhūmakavaṭṭaṃ upacchijjati, tasmā vaṭṭupacchedoti vuccati. Yasmā pana taṃ āgamma sabbaso taṇhā khayaṃ gacchati virajjati nirujjhati ca, tasmā taṇhakkhayo virāgo nirodhoti vuccati. Yasmā panetaṃ catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava ca sattāvāse, aparāparabhāvāya vinanato ābandhanato saṃsibbanato vānanti laddhavohārāya taṇhāya nikkhantaṃ nissaṭaṃ visaṃyuttaṃ, tasmā nibbānanti vuccatīti.


38. 说：那些助伴的比丘见到这样的聚集和讨论，便对他信任的话语，愉快地对他说。丰满的感官是因为安住于安乐的缘故，具足的眼耳鼻舌身意等感官。这里的“所以”是指“因此”，而“但是”是指“然而”。“你是否...”是指“你是否”。“不安乐”是指渴望；“渴望家庭生活”是这个意思。因此为反对这样的不安乐，他说：“我确实没有不安乐。”而对于那些更善于修行的法，反而是安乐的。我有一个恶业已做，确实存在，常常像是面对着我一样。于是他为了显现这一点，便说“古老的第二次...”等。
“够了，你好，苏提，不安乐。”意思是“你这恶业，够了，能够引起不安乐的”。“那你...”的开头是指你因这恶而无法修行梵行，这个恶业应当被理解为不安乐的。于是教导他们说：“难道你们不是说，世尊...”等。在那里，“难道”是为了接受同意的意思。“以多种方式”是指以多种原因。“为了脱离”是指为了脱离的缘故。“不为贪欲”是指不为了贪欲的缘故。世尊确实说：“听闻此法后，众生将会对一切生死的享受感到厌倦，而不会贪恋。”这就是教法的意图。这个方法在所有方面都是如此。这里的“多种方式”只是一个表达方式。“为了超越烦恼”是指为了超越烦恼而断绝。“不结合”是指不结合的缘故。“为了不执著”是指为了不执著的缘故。“不执著”是指为了不执著的缘故。
“在那儿的名字”是指“在那儿的你”。“与贪欲相结合”的意思是与贪欲一起的生理现象，你将会有能力、适应、适合；这个意思是“你会努力”。这个方法在所有地方都是如此。再者，贪、脱离等九个词是特指涅槃的境界。因此“为了贪、脱离”或“为了愉悦”，即使被说成“为了涅槃”，也应理解为如此。因为涅槃是因缘而生的，基于此，贪欲将会厌倦而不存在，因此称为贪、脱离。因为在此基础上，骄傲、醉酒等将会消失，因此称为醉酒、愉悦。因为在此基础上，所有的欲望都将被消除，因此称为欲望的消除。因为在此基础上，五种欲望的根源将会被破坏，因此称为根源的破坏。因为在此基础上，三界的轮回将会被截断，因此称为轮回的截断。因为在此基础上，所有的渴望都将消失、厌倦、止息，因此称为渴望的消亡、脱离、灭绝。因为这四种生处、五种去处、七种意识的存在、九种生存的状态，因生生不息而被束缚、被压制，因此称之为涅槃。


Kāmānaṃ pahānaṃ akkhātanti vatthukāmānaṃ, kilesakāmānañca pahānaṃ vuttaṃ. Kāmasaññānaṃ pariññāti sabbāsampi kāmasaññānaṃ ñātatīraṇapahānavasena tividhā pariññā akkhātā. Kāmapipāsānanti kāmesu pātabyatānaṃ kāme vā pātumicchānaṃ. Kāmavitakkānanti kāmupasañhitānaṃvitakkānaṃ. Kāmapariḷāhānanti pañcakāmaguṇikarāgavasena uppannapariḷāhānaṃ antodāhānaṃ. Imesu pañcasu ṭhānesu kilesakkhayakaro lokuttaramaggova kathito. Sabbapaṭhamesu pana tīsu ṭhānesu lokiyalokuttaramissako maggo kathitoti veditabbo.

Netaṃ āvusoti na etaṃ āvuso, tava pāpakammaṃ appasannānañca pasādāya evarūpānaṃ pasādatthāya na hoti. Atha khvetanti atha kho etaṃ. Atha kho tantipi pāṭho. Aññathattāyāti pasādaññathābhāvāya vippaṭisārāya hoti. Ye maggena anāgatasaddhā, tesaṃ vippaṭisāraṃ karoti – ‘‘īdisepi nāma dhammavinaye mayaṃ pasannā, yatthevaṃ duppaṭipannā bhikkhū’’ti. Ye pana maggenāgatasaddhā, tesaṃ sineru viya vātehi acalo pasādo īdisehi vatthūhi ito vā dāruṇatarehi. Tena vuttaṃ – ‘‘ekaccānaṃ aññathattāyā’’ti.



讲述了欲望的舍弃：指的是舍弃物质欲望和精神欲望。完全了知欲望的观念：指的是通过了知、审察和舍弃这三种方式来完全了知所有的欲望观念。欲望的渴求：指的是对欲望的渴求或想要品尝欲望。欲望的思维：指的是与欲望相关的思维。欲望的热恼：指的是因五种感官欲望而产生的内在热恼。在这五个方面，讲述的是能够灭除烦恼的出世间道。但在最初的三个方面，应该理解为讲述的是世间和出世间混合的道路。
朋友啊，这不是：朋友啊，这不是，你的恶业不会引起不信者的信仰，也不会引起这样的人的信仰。而这个：而这个。也有"而那个"的读法。为了改变：为了改变信仰，引起后悔。对于那些尚未通过道路获得信仰的人，会引起他们的后悔："我们居然对这样的法和戒律有信心，其中的比丘竟如此行为不端。"但对于那些已经通过道路获得信仰的人，他们的信心如须弥山不被风动摇，即使面对这样的事件或更糟糕的事件也不会动摇。因此说："为了一些人的改变"。

39.Bhagavato etamatthaṃ ārocesunti bhagavato etaṃ atthaṃ ācikkhiṃsu paṭivedayiṃsu. Ārocayamānā ca neva piyakamyatāya na bhedapurekkhāratāya , na tassāyasmato avaṇṇapakāsanatthāya, na kalisāsanāropanatthāya, nāpi ‘‘idaṃ sutvā bhagavā imassa sāsane patiṭṭhaṃ na dassati, nikkaḍḍhāpessati na’’nti maññamānā ārocesuṃ. Atha kho ‘‘imaṃ sāsane uppannaṃ abbudaṃ ñatvā bhagavā sikkhāpadaṃ paññapessati, velaṃ mariyādaṃ āṇaṃ ṭhapessatī’’ti ārocesuṃ.

Etasmiṃ nidāne etasmiṃ pakaraṇeti ettha sudinnassa ajjhācāravītikkamo sikkhāpadapaññattiyā kāraṇattā nidānañceva pakaraṇañcāti vuttoti veditabbo. Kāraṇañhi yasmā nideti attano phalaṃ ‘‘gaṇhātha na’’nti dassentaṃ viya appeti, pakaroti ca naṃ kattuṃ ārabhati, karotiyeva vā; tasmā nidānañceva pakaraṇañcāti vuccati. Vigarahi buddho bhagavāti buddho bhagavā vigarahi nindi; yathā taṃ vaṇṇāvaṇṇārahānaṃ vaṇṇañca avaṇṇañca bhaṇantesu aggapuggalo. Na hi bhagavato sīlavītikkamakaraṃ puggalaṃ disvā ‘‘ayaṃ jātiyā vā gottena vā kolaputtiyena vā ganthena vā dhutaṅgena vā ñāto yasassī īdisaṃ puggalaṃ rakkhituṃ vaṭṭatī’’ti cittaṃ uppajjati, nāpi pesalaṃ guṇavantaṃ disvā tassa guṇaṃ paṭicchādetuṃ cittaṃ uppajjati. Atha kho garahitabbaṃ garahati eva, pasaṃsitabbañca pasaṃsati eva, ayañca garahitabbo; tasmā taṃ tādilakkhaṇe ṭhito avikampamānena cittena vigarahi buddho bhagavā ‘‘ananucchavika’’ntiādīhi vacanehi.

Tatthāyaṃ atthavaṇṇanā – yadidaṃ tayā, moghapurisa, tucchamanussa kammaṃ kataṃ, taṃ samaṇakaraṇānaṃ dhammānaṃ maggaphalanibbānasāsanānaṃ vā na anucchavikaṃ, tesaṃ chaviṃ chāyaṃ sundarabhāvaṃ na anveti nānugacchati, atha kho ārakāva tehi dhammehi. Ananucchavikattā eva ca ananulomikaṃ, tesaṃ na anulometi; atha kho vilomaṃ paccanīkabhāve ṭhitaṃ. Ananulomikattā eva ca appatirūpaṃ, patirūpaṃ sadisaṃ paṭibhāgaṃ na hoti, atha kho asadisaṃ appaṭibhāgameva. Appatirūpattā eva ca assāmaṇakaṃ, samaṇānaṃ kammaṃ na hoti. Assāmaṇakattā akappiyaṃ. Yañhi samaṇakammaṃ na hoti, taṃ tesaṃ na kappati. Akappiyattā akaraṇīyaṃ. Na hi samaṇā yaṃ na kappati, taṃ karonti. Tañcetaṃ tayā kataṃ, tasmā ananucchavikaṃ te, moghapurisa, kataṃ…pe… akaraṇīyanti. Kathañhi nāmāti kena nāma kāraṇena, kiṃ nāma kāraṇaṃ passantoti vuttaṃ hoti. Tato kāraṇābhāvaṃ dassento parato ‘‘nanu mayā moghapurisā’’tiādimāha. Taṃ sabbaṃ vuttatthameva.


39. 他们向世尊报告此事：他们向世尊告知、通报了此事。在报告时，他们既不是出于讨好，也不是为了制造分裂，不是为了宣扬那位尊者的过失，不是为了给教法带来灾难，也不是认为"听到这个消息后，世尊将不会给他在教法中立足之地，会将他驱逐出去"而报告的。相反，他们是认为"世尊知道教法中出现了这个问题后，将会制定学处，设立界限、规范、命令"而报告的。
在这个缘起中，在这个因缘中：这里应该理解为，苏提那的越轨行为是制定学处的原因，因此被称为缘起和因缘。因为原因会产生自己的果报，就像是在说"拿着吧"一样地给予，并开始产生它，或者说正在产生它；因此被称为缘起和因缘。佛陀世尊呵斥道：佛陀世尊呵斥、责备；就像是最高尚的人在说值得赞美和责备的人的优点和缺点一样。因为世尊看到违反戒律的人时，不会想："这个人以出身、姓氏、良好家庭、学识或头陀行而闻名，应该保护这样的人。"也不会在看到品行端正、有德行的人时，想要隐藏他的优点。相反，他会责备应该责备的，赞美应该赞美的，而这个人是应该被责备的；因此，他站在这样的立场上，以不动摇的心用"不适当"等词呵斥。
其中，这是意义的解释 - 你这个愚蠢的人、空虚的人所做的这件事，对于使人成为沙门的法、道果涅槃的教法来说是不适当的，不符合它们的本质、影子、美好；相反，与这些法相去甚远。正因为不适当，所以不相符，不符合它们；相反，是相反的、对立的。正因为不相符，所以不恰当，不是适当的、相似的、相应的；相反，是不相似的、不相应的。正因为不恰当，所以不是沙门所为，不是沙门的行为。因为不是沙门所为，所以是不允许的。因为沙门的行为不是这样的，所以对他们来说是不允许的。因为不允许，所以是不应该做的。因为沙门不会做不允许的事。而你做了这样的事，所以你这个愚蠢的人做了不适当的...不应该做的事。"怎么会"意思是"以什么理由，你看到了什么理由"。然后为了显示没有理由，他接着说"难道我，愚蠢的人啊"等等。这些都已经解释过了。


Idāni yasmā yaṃ tena pāpakammaṃ kataṃ, taṃ vipaccamānaṃ ativiya dukkhavipākaṃ hoti, tasmāssa taṃ vipākaṃ dassetuṃ katāparādhaṃ viya puttaṃ anukampakā mātāpitaro dayālukena cittena sudinnaṃ paribhāsanto ‘‘varaṃ te moghapurisā’’tiādimāha. Tattha āsu sīghaṃ etassa visaṃ āgacchatīti āsīviso. Ghoraṃ caṇḍamassa visanti ghoraviso, tassa āsīvisassa ghoravisassa. ‘‘Pakkhitta’’nti etassa ‘‘vara’’nti iminā sambandho . Īdisassa āsīvisassa ghoravisassa mukhe aṅgajātaṃ varaṃ pakkhittaṃ; sace pakkhittaṃ bhaveyya, varaṃ siyā; sundaraṃ sādhu suṭṭhu siyāti attho. Na tvevāti na tu eva varaṃ na sundarameva na sādhumeva na suṭṭhumeva. Esa nayo sabbattha. Kaṇhasappassāti kāḷasappassa. Aṅgārakāsuyāti aṅgārapuṇṇakūpe, aṅgārarāsimhi vā. Ādittāyāti padittāya gahitaaggivaṇṇāya. Sampajjalitāyāti samantato pajjalitāya acciyo muccantiyā. Sajotibhūtāyāti sappabhāya. Samantato uṭṭhitāhi jālāhi ekappabhāsamudayabhūtāyāti vuttaṃ hoti.

Taṃ kissa hetūti yaṃ mayā vuttaṃ ‘‘vara’’nti taṃ kissa hetu, katarena kāraṇenāti ce? Maraṇaṃ vā nigaccheyyāti yo tattha aṅgajātaṃ pakkhipeyya, so maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Itonidānañca kho…pe… upapajjeyyāti yaṃ idaṃ mātugāmassa aṅgajāte aṅgajātapakkhipanaṃ, itonidānaṃ tassa kārako puggalo nirayaṃ upapajjeyya; evaṃ kammassa mahāsāvajjataṃ passanto taṃ garahi, na tassa dukkhāgamaṃ icchamāno. Tattha nāma tvanti tasmiṃ nāma evarūpe kamme evaṃ mahāsāvajje samānepi tvaṃ. Yaṃ tvanti ettha yanti hīḷanatthe nipāto. Tvanti taṃ-saddassa vevacanaṃ; dvīhipi yaṃ vā taṃ vā hīḷitamavaññātanti vuttaṃ hoti. Asaddhammanti asataṃ nīcajanānaṃ dhammaṃ; tehi sevitabbanti attho. Gāmadhammanti gāmānaṃ dhammaṃ; gāmavāsikamanussānaṃ dhammanti vuttaṃ hoti. Vasaladhammanti pāpadhamme vasanti paggharantīti vasalā, tesaṃ vasalānaṃ hīnapurisānaṃ dhammaṃ, vasalaṃ vā kilesapaggharaṇakaṃ dhammaṃ. Duṭṭhullanti duṭṭhu ca kilesadūsitaṃ thūlañca asukhumaṃ, anipuṇanti vuttaṃ hoti. Odakantikanti udakakiccaṃ antikaṃ avasānaṃ assāti odakantiko, taṃ odakantikaṃ. Rahassanti rahobhavaṃ, paṭicchanne okāse uppajjanakaṃ. Ayañhi dhammo jigucchanīyattā na sakkā āvi aññesaṃ dassanavisaye kātuṃ, tena vuttaṃ – ‘‘rahassa’’nti. Dvayaṃdvayasamāpattinti dvīhi dvīhi samāpajjitabbaṃ, dvayaṃ dvayaṃ samāpattintipi pāṭho. Dayaṃ dayaṃ samāpattintipi paṭhanti, taṃ na sundaraṃ. Samāpajjissasīti etaṃ ‘‘tattha nāma tva’’nti ettha vuttanāmasaddena yojetabbaṃ ‘‘samāpajjissasi nāmā’’ti.

Bahūnaṃkho…pe… ādikattā pubbaṅgamoti sāsanaṃ sandhāya vadati. Imasmiṃ sāsane tvaṃ bahūnaṃ puggalānaṃ akusalānaṃ dhammānaṃ ādikattā, sabbapaṭhamaṃ karaṇato; pubbaṅgamo sabbapaṭhamaṃ etaṃ maggaṃ paṭipannattā; dvāraṃdado, upāyadassakoti vuttaṃ hoti. Imañhi lesaṃ laddhā tava anusikkhamānā bahū puggalā nānappakārake makkaṭiyā methunapaṭisevanādike akusaladhamme karissantīti ayamettha adhippāyo.


现在，由于他所做的恶业会结出极其痛苦的果报，因此为了向他展示这个果报，世尊像慈爱的父母对做错事的孩子那样，以怜悯的心责备苏提那说："你这个愚蠢的人，最好是..."等等。其中，"毒蛇"是指毒液迅速发作的蛇。"剧毒"是指毒液猛烈、凶恶的蛇，这里指的是这样的毒蛇的剧毒。"放入"与"最好"相连。把生殖器放入这样的毒蛇的剧毒口中是最好的；如果真的放入了，那就最好了；意思是这将是美好的、善的、极好的。"而不是"意思是并不是最好的，不是美好的，不是善的，不是极好的。每处都是这样理解。"黑蛇"指的是黑色的蛇。"炭火坑"指的是装满炭火的坑或炭火堆。"燃烧的"指的是着火的，呈现火焰颜色的。"炽热的"指的是四面燃烧的，火焰四射的。"火光四射的"指的是发光的。意思是说四面升起的火焰形成一片光明。
"这是什么原因呢"如果问我所说的"最好"是什么原因，是哪种原因？"会遭遇死亡"意思是如果有人把生殖器放进去，他会遭遇死亡或遭受相当于死亡的痛苦。"而由此为因...会转生"意思是这种将生殖器放入女性生殖器的行为，由此为因，行为的人会转生到地狱；看到这种行为如此大罪，他责备它，而不是希望他遭受痛苦。"在那里你"意思是在那样的行为中，即使是如此大罪，你也。"你"这里的"你"是表示轻蔑的语气词。"你"是"他"的同义词；两者都表示被轻蔑、被鄙视的意思。"非法"指的是不善良的、低劣的人的法；意思是他们所应该遵循的。"村法"指的是村庄的法；意思是说村民们的法。"贱民法"指的是恶法中生活、流落的人，即那些贱民、低劣之人的法，或者说是使人流于污秽的法。"粗鄙的"指的是恶劣的、被烦恼污染的、粗糙的、不精细的，意思是说不巧妙的。"以水结束的"指的是以用水清洁为结束的，那个以水结束的。"秘密的"指的是隐蔽的，在隐蔽处发生的。因为这种行为令人厌恶，所以不能在公开场合、他人可见之处进行，因此说是"秘密的"。"二人结合"指的是两个人应该结合的，也有"二人二人结合"的读法。有些人读作"一人一人结合"，但这不好。"你将会从事"这应该与前面提到的"在那里你"中的"你"连接起来，读作"你将会从事"。
"对许多...开始者、先行者"是指佛教。在这个教法中，你是许多人不善法的开始者，因为你最先做了；是先行者，因为你最先走上这条道路；是开门者，是方法的展示者。这里的意思是，得到你这个借口，许多效仿你的人将会做各种各样的不善法，如猴子交配等。


Anekapariyāyenāti imehi ‘‘ananucchavika’’ntiādinā nayena vuttehi, bahūhi kāraṇehi. Dubbharatāya…pe… kosajjassa avaṇṇaṃ bhāsitvāti dubbharatādīnaṃ vatthubhūtassa asaṃvarassa avaṇṇaṃ nindaṃ garahaṃ bhāsitvāti attho. Yasmā hi asaṃvare ṭhitassa puggalassa attā dubbharatañceva dupposatañca āpajjati, tasmā asaṃvaro ‘‘dubbharatā, dupposatā’’ti ca vuccati. Yasmā pana asaṃvare ṭhitassa attā catūsu paccayesu mahicchataṃ sineruppamāṇepi ca paccaye laddhā asantuṭṭhitaṃ āpajjati, tasmā asaṃvaro ‘‘mahicchatā, asantuṭṭhitā’’ti ca vuccati. Yasmā ca asaṃvare ṭhitassa attā gaṇasaṅgaṇikāya ceva kilesasaṅgaṇikāya ca saṃvattati, kosajjānugato ca hoti aṭṭhakusītavatthupāripūriyā saṃvattati, tasmā asaṃvaro ‘‘saṅgaṇikā, ceva kosajjañcā’’ti vuccati.

Subharatāya…pe… vīriyārambhassa vaṇṇaṃ bhāsitvāti subharatādīnaṃ vatthubhūtassa saṃvarassa vaṇṇaṃ bhāsitvāti attho. Yasmā hi asaṃvaraṃ pahāya saṃvare ṭhitassa attā subharo hoti suposo, catūsu ca paccayesu appicchataṃ nittaṇhabhāvaṃ āpajjati, ekamekasmiñca paccaye yathālābha-yathābala-yathāsāruppavasena tippabhedāya santuṭṭhiyā saṃvattati, tasmā saṃvaro ‘‘subharatā ceva suposatā ca appiccho ca santuṭṭho cā’’ti vuccati.

Yasmā pana asaṃvaraṃ pahāya saṃvare ṭhitassa attā kilesasallekhanatāya ceva niddhunanatāya ca saṃvattati, tasmā saṃvaro ‘‘sallekho ca dhuto cā’’ti vuccati.

Yasmā ca asaṃvaraṃ pahāya saṃvare ṭhitassa attā kāyavācānaṃ appāsādikaṃ appasādanīyaṃ asantaṃ asāruppaṃ kāyavacīduccaritaṃ cittassa appāsādikaṃ appasādanīyaṃ asantaṃ asāruppaṃ akusalavitakkattayañca anupagamma tabbiparītassa kāyavacīsucaritassa ceva kusalavitakkattayassa ca pāsādikassa pasādanīyassa santassa sāruppassa pāripūriyā saṃvattati, tasmā saṃvaro ‘‘pāsādiko’’ti vuccati.

Yasmā pana asaṃvaraṃ pahāya saṃvare ṭhitassa attā sabbakilesāpacayabhūtāya, vivaṭṭāya, aṭṭhavīriyārambhavatthupāripūriyā ca saṃvattati, tasmā saṃvaro ‘‘apacayo ceva vīriyārambho cā’’ti vuccatīti.

Bhikkhūnaṃ tadanucchavikaṃ tadanulomikanti tattha sannipatitānaṃ bhikkhūnaṃ yaṃ idāni sikkhāpadaṃ paññapessati, tassa anucchavikañceva anulomikañca. Yo vā ayaṃ subharatādīhi saṃvaro vutto, tassa anucchavikañceva anulomikañca saṃvarappahānapaṭisaṃyuttaṃ asuttantavinibaddhaṃ pāḷivinimuttaṃ okkantikadhammadesanaṃ katvāti attho. Bhagavā kira īdisesu ṭhānesu pañcavaṇṇakusumamālaṃ karonto viya, ratanadāmaṃ sajjento viya, ca ye paṭikkhipanādhippāyā asaṃvarābhiratā te samparāyikena vaṭṭabhayena tajjento anekappakāraṃ ādīnavaṃ dassento, ye sikkhākāmā saṃvare ṭhitā te appekacce arahatte patiṭṭhapento appekacce anāgāmi-sakadāgāmi-sotāpattiphalesu upanissayavirahitepi saggamagge patiṭṭhapento dīghanikāyappamāṇampi majjhimanikāyappamāṇampi dhammadesanaṃ karoti. Taṃ sandhāyetaṃ vuttaṃ – ‘‘bhikkhūnaṃ tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā’’ti.


以多种方式：以这些"不适当"等方式所说的,以多种理由。说明难养、难满足...懒惰的过失：意思是说明以难养等为基础的不自制的过失、责备、呵斥。因为处于不自制状态的人变得难养和难满足,所以不自制被称为"难养、难满足"。又因为处于不自制状态的人对四资具变得大欲,即使得到如须弥山那么多的资具也不知足,所以不自制被称为"大欲、不知足"。又因为处于不自制状态的人倾向于群体交往和烦恼交往,沉溺于懒惰,完全沉溺于八种懒惰事,所以不自制被称为"群体交往和懒惰"。
说明易养、易满足...精进的赞美：意思是说明以易养等为基础的自制的赞美。因为舍弃不自制而处于自制状态的人变得易养易满足,对四资具变得少欲无贪,对每一种资具都以随得、随力、随宜的三种知足而满足,所以自制被称为"易养、易满足、少欲、知足"。
又因为舍弃不自制而处于自制状态的人倾向于削减烦恼和抖落烦恼,所以自制被称为"削减和抖落"。
又因为舍弃不自制而处于自制状态的人远离身语不端庄、不令人信服、不寂静、不适当的身语恶行,远离心不端庄、不令人信服、不寂静、不适当的三种不善寻,而趋向与此相反的身语善行和三种善寻,变得端庄、令人信服、寂静、适当,所以自制被称为"端庄"。
又因为舍弃不自制而处于自制状态的人倾向于减少一切烦恼、出离、完全成就八种精进事,所以自制被称为"减少和精进"。
对比丘们说了适合、相应的：对于在那里集会的比丘们,现在将要制定的学处,对此适合而且相应。或者说,对于刚才所说的易养等自制,适合而且相应,作了与自制舍弃相关的,不依经典、不依经文的、决定性的法义开示。据说,世尊在这样的场合,就像制作五色花环、装饰宝珠项链一样,对那些想要拒绝、喜好不自制的人,以未来轮回之苦威吓他们,显示种种过患;对那些乐于学习、安住于自制的人,使一些人安住于阿罗汉果,使一些人安住于阿那含果、斯陀含果、须陀洹果,对于缺乏出离倾向的人也使他们安住于天道,作长篇经典那么长、中篇经典那么长的法义开示。这里所说的"对比丘们说了适合、相应的法义开示"就是指这个意思。


Tena hīti tena sudinnassa ajjhācārena kāraṇabhūtena. Sikkhāpadanti ettha sikkhitabbāti sikkhā, pajjate imināti padaṃ, sikkhāya padaṃ sikkhāpadaṃ; sikkhāya adhigamupāyoti attho. Atha vā mūlaṃ nissayo patiṭṭhāti vuttaṃ hoti. Methunaviratiyā methunasaṃvarassetaṃ adhivacanaṃ. Methunasaṃvaro hi tadaññesaṃ sikkhāsaṅkhātānaṃ sīlavipassanājhānamaggadhammānaṃ vuttatthavasena padattā idha ‘‘sikkhāpada’’nti adhippeto. Ayañca attho sikkhāpadavibhaṅge vuttanayeneva veditabbo. Apica tassatthassa dīpakaṃ vacanampi ‘‘sikkhāpada’’nti veditabbaṃ. Vuttampi cetaṃ – ‘‘sikkhāpadanti yo tattha nāmakāyo padakāyo niruttikāyo byañjanakāyo’’ti. Atha vā yathā ‘‘anabhijjhā dhammapada’’nti vutte anabhijjhā eko dhammakoṭṭhāsoti attho hoti, evamidhāpi ‘‘sikkhāpada’’nti sikkhākoṭṭhāso sikkhāya eko padesotipi attho veditabbo.

Dasaatthavase paṭiccāti dasa kāraṇavase sikkhāpadapaññattihetu adhigamanīye hitavisese paṭicca āgamma ārabbha, dasannaṃ hitavisesānaṃ nipphattiṃ sampassamānoti vuttaṃ hoti. Idāni te dasa atthavase dassento ‘‘saṅghasuṭṭhutāyā’’tiādimāha. Tattha saṅghasuṭṭhutā nāma saṅghassa suṭṭhubhāvo, ‘‘suṭṭhu devā’’ti āgataṭṭhāne viya ‘‘suṭṭhu, bhante’’ti vacanasampaṭicchanabhāvo . Yo ca tathāgatassa vacanaṃ sampaṭicchati , tassa taṃ dīgharattaṃ hitāya sukhāya hoti, tasmā saṅghassa ‘‘suṭṭhu, bhante’’ti mama vacanasampaṭicchanatthaṃ paññapessāmi, asampaṭicchane ādīnavaṃ sampaṭicchane ca ānisaṃsaṃ dassetvā, na balakkārena abhibhavitvāti etamatthaṃ āvikaronto āha – ‘‘saṅghasuṭṭhutāyā’’ti. Saṅghaphāsutāyāti saṅghassa phāsubhāvāya; sahajīvitāya sukhavihāratthāyāti attho.

Dummaṅkūnaṃ puggalānaṃ niggahāyāti dummaṅkū nāma dussīlapuggalā; ye maṅkutaṃ āpādiyamānāpi dukkhena āpajjanti, vītikkamaṃ karontā vā katvā vā na lajjanti, tesaṃ niggahatthāya; te hi sikkhāpade asati ‘‘kiṃ tumhehi diṭṭhaṃ, kiṃ sutaṃ – kiṃ amhehi kataṃ; katarasmiṃ vatthusmiṃ katamaṃ āpattiṃ āropetvā amhe niggaṇhathā’’ti saṅghaṃ viheṭhessanti, sikkhāpade pana sati te saṅgho sikkhāpadaṃ dassetvā dhammena vinayena satthusāsanena niggahessati. Tena vuttaṃ – ‘‘dummaṅkūnaṃ puggalānaṃ niggahāyā’’ti.

Pesalānaṃ bhikkhūnaṃ phāsuvihārāyāti pesalānaṃ piyasīlānaṃ bhikkhūnaṃ phāsuvihāratthāya. Piyasīlā hi bhikkhū kattabbākattabbaṃ sāvajjānavajjaṃ velaṃ mariyādaṃ ajānantā sikkhattayapāripūriyā ghaṭamānā kilamanti, sandiṭṭhamānā ubbāḷhā honti. Kattabbākattabbaṃ pana sāvajjānavajjaṃ velaṃ mariyādaṃ ñatvā sikkhattayapāripūriyā ghaṭamānā na kilamanti, sandiṭṭhamānā na ubbāḷhā honti. Tena nesaṃ sikkhāpadapaññāpanā phāsuvihārāya saṃvattati. Yo vā dummaṅkūnaṃ puggalānaṃ niggaho, sveva etesaṃ phāsuvihāro. Dussīlapuggale nissāya hi uposatho na tiṭṭhati , pavāraṇā na tiṭṭhati, saṅghakammāni nappavattanti, sāmaggī na hoti, bhikkhū anekaggā uddesaparipucchākammaṭṭhānādīni anuyuñjituṃ na sakkonti. Dussīlesu pana niggahitesu sabbopi ayaṃ upaddavo na hoti. Tato pesalā bhikkhū phāsu viharanti. Evaṃ ‘‘pesalānaṃ bhikkhūnaṃ phāsu vihārāyā’’ti ettha dvidhā attho veditabbo.


以这个：以这个苏提那的不当行为作为原因。学处：这里,"应当学习"是学,以此"前进"是步,学的步骤是学处;意思是学习的获得方法。或者说是根本、依靠、基础。这是对戒禁淫的另一种称呼。因为戒禁淫对其他被称为学的戒、观、禅定、道法来说,按照所说的意义是基础,所以在这里被称为"学处"。这个意思应该按照学处分别中所说的方法来理解。而且,表达这个意思的语言也应该理解为"学处"。也有这样说:"学处是指其中的名身、句身、词身、文身。"或者,就像说"不贪是法句"时,意思是不贪是法的一个部分,同样在这里"学处"也应该理解为学的一个部分,学的一个方面。
基于十种利益：基于、依据、着眼于制定学处的原因应该获得的十种利益,意思是观察十种利益的成就。现在为了显示这十种利益,他说"为了僧团的善好"等。其中,僧团的善好是指僧团的良好状态,就像在"善哉,诸天"这样的地方一样,是接受"善哉,尊者"这样的话语。谁接受如来的话,那对他长期有利有益,所以为了僧团接受我的"善哉,尊者"的话,我将制定学处,显示不接受的过患和接受的利益,而不是用强制力压制。为了表明这个意思,他说"为了僧团的善好"。为了僧团的安乐:为了僧团的安乐状态;意思是为了共同生活的快乐。
为了制止恶劣的人:恶劣的人是指破戒的人;即使被引导到惭愧状态也难以达到,或者犯戒时或犯戒后不感到羞耻,为了制止他们;因为如果没有学处,他们会说"你们看到什么,听到什么?我们做了什么?你们在哪一个事项上,指控我们犯了哪一条戒?"来骚扰僧团,但是如果有学处,僧团就会指出学处,以法、律、佛陀的教导来制止他们。因此说"为了制止恶劣的人"。
为了善良比丘的安乐住:为了善良的、喜爱戒律的比丘的安乐生活。因为喜爱戒律的比丘不知道应做不应做、有罪无罪、界限规矩,为了圆满三学而努力时会感到疲倦,自责时会感到压力。但是知道了应做不应做、有罪无罪、界限规矩后,为了圆满三学而努力时就不会感到疲倦,自责时也不会感到压力。因此,制定学处会导致他们的安乐生活。或者说,制止恶劣的人本身就是这些比丘的安乐生活。因为由于破戒的人,布萨不能举行,自恣不能举行,僧团羯磨不能进行,和合不能实现,比丘们不能专心于诵经、问答、禅修等。但是当破戒的人被制止后,所有这些困扰就不会发生。因此善良的比丘就能安乐生活。这样,"为了善良比丘的安乐住"应该从两个方面来理解。


Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāyāti diṭṭhadhammikā āsavā nāma asaṃvare ṭhitena tasmiññeva attabhāve pattabbā pāṇippahāra-daṇḍappahāra-hatthaccheda-pādaccheda-akitti-ayasavippaṭisārādayo dukkhavisesā. Iti imesaṃ diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya pidhānāya āgamanamaggathakanāyāti attho.

Samparāyikānaṃ āsavānaṃ paṭighātāyāti samparāyikā āsavā nāma asaṃvare ṭhitena katapāpakammamūlakā samparāye narakādīsu pattabbā dukkhavisesā, tesaṃ paṭighātatthāya paṭippassambhanatthāya vūpasamatthāyāti vuttaṃ hoti.

Appasannānaṃ pasādāyāti sikkhāpadapaññattiyā hi sati sikkhāpadapaññattiṃ ñatvā vā yathāpaññattaṃ paṭipajjamāne bhikkhū disvā vā yepi appasannā paṇḍitamanussā, te ‘‘yāni vata loke mahājanassa rajjana-dussana-muyhanaṭṭhānāni, tehi ime samaṇā sakyaputtiyā ārakā viratā viharanti, dukkaraṃ vata karonti, bhāriyaṃ vata karontī’’ti pasādaṃ āpajjanti, vinayapiṭake potthakaṃ disvā micchādiṭṭhika-tivedī brāhmaṇo viya. Tena vuttaṃ – ‘‘appasannānaṃ pasādāyā’’ti.

Pasannānaṃ bhiyyobhāvāyāti yepi sāsane pasannā kulaputtā tepi sikkhāpadapaññattiṃ ñatvā yathāpaññattaṃ paṭipajjamāne bhikkhū vā disvā ‘‘aho ayyā dukkarakārino, ye yāvajīvaṃ ekabhattaṃ brahmacariyaṃ vinayasaṃvaraṃ anupālentī’’ti bhiyyo bhiyyo pasīdanti. Tena vuttaṃ – ‘‘pasannānaṃ bhiyyobhāvāyā’’ti.

Saddhammaṭṭhitiyāti tividho saddhammo – pariyattisaddhammo, paṭipattisaddhammo, adhigamasaddhammoti. Tattha piṭakattayasaṅgahitaṃ sabbampi buddhavacanaṃ ‘‘pariyattisaddhammo’’ nāma. Terasa dhutaguṇā, cuddasa khandhakavattāni, dveasīti mahāvattāni, sīlasamādhivipassanāti ayaṃ ‘‘paṭipattisaddhammo’’ nāma. Cattāro ariyamaggā cattāri ca sāmaññaphalāni nibbānañcāti ayaṃ ‘‘adhigamasaddhammo’’ nāma. So sabbopi yasmā sikkhāpadapaññattiyā sati bhikkhū sikkhāpadañca tassa vibhaṅgañca tadatthajotanatthaṃ aññañca buddhavacanaṃ pariyāpuṇanti, yathāpaññattañca paṭipajjamānā paṭipattiṃ pūretvā paṭipattiyā adhigantabbaṃ lokuttaradhammaṃ adhigacchanti, tasmā sikkhāpadapaññattiyā ciraṭṭhitiko hoti. Tena vuttaṃ – ‘‘saddhammaṭṭhitiyā’’ti.

Vinayānuggahāyāti sikkhāpadapaññattiyā hi sati saṃvaravinayo ca pahānavinayo ca samathavinayo ca paññattivinayo cāti catubbidhopi vinayo anuggahito hoti upatthambhito sūpatthambhito. Tena vuttaṃ – ‘‘vinayānuggahāyā’’ti.

Sabbāneva cetāni padāni ‘‘sikkhāpadaṃ paññapessāmī’’ti iminā vacanena saddhiṃ yojetabbāni . Tatrāyaṃ paṭhamapacchimapadayojanā – ‘‘saṅghasuṭṭhutāya sikkhāpadaṃ paññapessāmi, vinayānuggahāya sikkhāpadaṃ paññapessāmī’’ti.

Api cettha yaṃ saṅghasuṭṭhu taṃ saṅghaphāsu, yaṃ saṅghaphāsu taṃ dummaṅkūnaṃ puggalānaṃ niggahāyāti evaṃ saṅkhalikanayaṃ; yaṃ saṅghasuṭṭhu taṃ saṅghaphāsu, yaṃ saṅghasuṭṭhu taṃ dummaṅkūnaṃ puggalānaṃ niggahāyāti evañca ekekapadamūlikaṃ dasakkhattuṃ yojanaṃ katvā yaṃ vuttaṃ parivāre (pari. 334) –

‘‘Atthasataṃ dhammasataṃ, dve ca niruttisatāni;

Cattāri ñāṇasatāni, atthavase pakaraṇe’’ti.

Taṃ sabbaṃ veditabbaṃ. Taṃ panetaṃ yasmā parivāreyeva āvi bhavissati, tasmā idha na vaṇṇitanti.


为了遮止现世的漏：现世的漏是指不自制的人在当前生命中会遭受的特殊痛苦,如被手打、棍打、断手、断脚、恶名、羞辱、后悔等。因此,为了遮止、覆盖、阻挡这些现世的漏的意思。
为了防止来世的漏：来世的漏是指不自制的人因所造恶业而在来世地狱等处会遭受的特殊痛苦,为了防止、平息、止息这些漏的意思。
为了使不信者生信：因为有了学处的制定,不信的智者知道了学处的制定,或者看到比丘们按照所制定的实践,就会想:"这些释迦子沙门远离、戒绝世间大众所贪著、嗔恨、愚痴的事物,他们确实做了难做之事,做了重要之事",从而生起信心,就像看到律藏经书的邪见婆罗门一样。因此说"为了使不信者生信"。
为了使已信者更加信：对教法已有信心的善男子,知道了学处的制定,或者看到比丘们按照所制定的实践,就会想:"啊,尊者们真是难行能行者,他们终生保持一食、梵行、律仪",从而更加信心。因此说"为了使已信者更加信"。
为了正法久住：正法有三种:教法正法、行法正法、证法正法。其中,包含在三藏中的一切佛语称为"教法正法"。十三头陀行、十四章法、八十二大法、戒定慧,这是"行法正法"。四圣道、四沙门果和涅槃,这是"证法正法"。所有这些,因为有了学处的制定,比丘们就会学习学处及其义释,以及为了说明其意义的其他佛语,并按照所制定的实践,圆满实践后证得应由实践而证得的出世间法,因此学处的制定使正法久住。因此说"为了正法久住"。
为了摄受律：因为有了学处的制定,自制律、断律、止息律和制定律这四种律都得到了摄受、支持、很好的支持。因此说"为了摄受律"。
所有这些词都应该与"我将制定学处"这句话连接。其中第一个和最后一个词的连接是:"为了僧团的善好,我将制定学处;为了摄受律,我将制定学处。"
而且在这里,僧团的善好就是僧团的安乐,僧团的安乐就是为了制止恶劣的人,这样形成链式推理;僧团的善好就是僧团的安乐,僧团的善好就是为了制止恶劣的人,这样以每一个词为根本进行十次连接,如《附随》中所说:
"一百个意义,一百个法,两百个词语,
四百个智慧,在利益的论述中。"
这一切都应该了解。但是因为这些在《附随》中会变得明显,所以在这里就不详细解释了。


Evaṃ sikkhāpadapaññattiyā ānisaṃsaṃ dassetvā tasmiṃ sikkhāpade bhikkhūhi kattabbakiccaṃ dīpento ‘‘evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyāthā’’ti āha. Kiṃ vuttaṃ hoti? Bhikkhave, imaṃ pana mayā iti sandassitānisaṃsaṃ sikkhāpadaṃ evaṃ pātimokkhuddese uddiseyyātha ca pariyāpuṇeyyātha ca dhāreyyātha ca aññesañca vāceyyāthāti. Atirekānayanattho hi ettha ca saddo, tenāyamattho ānīto hotīti.

Idāni yaṃ vuttaṃ ‘‘imaṃ sikkhāpada’’nti taṃ dassento ‘‘yo pana bhikkhu methunaṃ dhammaṃ paṭiseveyya, pārājiko hoti asaṃvāso’’ti āha. Evaṃ mūlacchejjavasena daḷhaṃ katvā paṭhamapārājike paññatte aparampi anupaññattatthāya makkaṭīvatthu udapādi. Tassuppattidīpanatthametaṃ vuttaṃ – evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotīti. Tassattho – bhagavatā bhikkhūnaṃ idaṃ sikkhāpadaṃ evaṃ paññattaṃ hoti ca, idañca aññaṃ vatthu udapādīti.

Paṭhamapaññattikathā niṭṭhitā.

Sudinnabhāṇavāraṃ niṭṭhitaṃ.

Makkaṭīvatthukathā

40. Idāni yaṃ taṃ aññaṃ vatthu uppannaṃ, taṃ dassetuṃ ‘‘tena kho pana samayenā’’tiādimāha. Tatrāyaṃ anuttānapadavaṇṇanā – makkaṭiṃ āmisenāti mahāvane bhikkhūnaṃ khantimettādiguṇānubhāvena nirāsaṅkacittā bahū migamorakukkuṭamakkaṭādayo tiracchānā padhānāgāraṭṭhānesu vicaranti. Tatra ekaṃ makkaṭiṃ āmisena yāgubhattakhajjakādinā upalāpetvā, saṅgaṇhitvāti vuttaṃ hoti. Tassāti bhummavacanaṃ. Paṭisevatīti pacurapaṭisevano hoti; pacuratthe hi vattamānavacanaṃ. So bhikkhūti so methunadhammapaṭisevanako bhikkhu. Senāsanacārikaṃ āhiṇḍantāti te bhikkhū āgantukā buddhadassanāya āgatā pātova āgantukabhattāni labhitvā katabhattakiccā bhikkhūnaṃ nivāsanaṭṭhānāni passissāmāti vicariṃsu. Tena vuttaṃ – ‘‘senāsanacārikaṃ āhiṇḍantā’’ti. Yena te bhikkhū tenupasaṅkamīti tiracchānagatā nāma ekabhikkhunā saddhiṃ vissāsaṃ katvā aññesupi tādisaññeva cittaṃ uppādenti. Tasmā sā makkaṭī yena te bhikkhū tenupasaṅkami; upasaṅkamitvā ca attano vissāsikabhikkhusseva tesampi taṃ vikāraṃ dassesi.

Cheppanti naṅguṭṭhaṃ. Oḍḍīti abhimukhaṃ ṭhapesi. Nimittampi akāsīti yena niyāmena yāya kiriyāya methunādhippāyaṃ te jānanti taṃ akāsīti attho . So bhikkhūti yassāyaṃ vihāro. Ekamantaṃ nilīyiṃsūti ekasmiṃ okāse paṭicchannā acchiṃsu.

41.Saccaṃ, āvusoti sahoḍḍhaggahito coro viya paccakkhaṃ disvā coditattā ‘‘kiṃ vā mayā kata’’ntiādīni vattuṃ asakkonto ‘‘saccaṃ, āvuso’’ti āha. Nanu, āvuso, tatheva taṃ hotīti āvuso yathā manussitthiyā, nanu tiracchānagatitthiyāpi taṃ sikkhāpadaṃ tatheva hoti. Manussitthiyāpi hi dassanampi gahaṇampi āmasanampi phusanampi ghaṭṭanampi duṭṭhullameva. Tiracchānagatitthiyāpi taṃ sabbaṃ duṭṭhullameva. Ko ettha viseso? Alesaṭṭhāne tvaṃ lesaṃ oḍḍesīti.



这样显示了制定学处的利益后,为了说明比丘们在这个学处中应该做的事,他说"比丘们,你们应该这样诵出这条学处。"这是什么意思呢?比丘们,我已经这样显示了利益的这条学处,你们应该这样在波罗提木叉诵出,应该学习,应该记住,也应该教导他人。这里的"和"字表示附加的意思,因此引入了这些意思。
现在,为了显示所说的"这条学处",他说"若比丘行淫法,则犯波罗夷,不共住。"这样以根本断绝的方式坚定地制定了第一波罗夷后,为了进一步制定,又出现了母猴的事件。为了说明这个事件的起源,说了"世尊这样为比丘们制定了这条学处"。其意思是:世尊这样为比丘们制定了这条学处,而且又出现了另一个事件。
初次制定的解说结束。
苏提那诵分结束。
母猴事件的解说
40. 现在,为了显示那个出现的另一个事件,说了"那时"等。其中,这是对不明显词语的解释 - "以食物引诱母猴":由于大林中比丘们的忍辱慈爱等德行的力量,许多鹿、孔雀、鸡、猴子等动物在禅修处无所畏惧地游走。其中,用食物,即粥、饭、零食等引诱、收买了一只母猴。"她的":是处所格。"行":是经常行的意思;因为这是表示频繁的现在时。"那个比丘":那个行淫法的比丘。"巡视住处":那些比丘是客人,为了见佛而来,一大早得到客人食物后,做完用餐的事,想要看看比丘们的住处而四处走动。因此说"巡视住处"。"走向那些比丘":因为动物与一个比丘熟悉后,对其他比丘也会产生同样的想法。因此那只母猴走向那些比丘;走近后,也对他们做出了对自己熟悉的比丘所做的那种举动。
"尾巴":指尾巴。"抬起":放在前面。"做出暗示":做出他们知道是表示想要交配的那种动作和行为。"那个比丘":这个精舍是他的。"躲在一边":隐藏在一个地方。
41. "是的,朋友":就像当场被抓到的小偷一样,因为亲眼所见而被指责,无法说"我做了什么"等话,所以说"是的,朋友"。"朋友,难道它不是同样的吗":朋友,就像对人类女性一样,难道对雌性动物这条学处不也是一样的吗?因为对人类女性,看、抓、摸、触、碰都是粗鄙的。对雌性动物,所有这些也都是粗鄙的。这有什么区别?你在没有借口的地方寻找借口。

42.Antamaso tiracchānagatāyapi pārājiko hoti asaṃvāsoti tiracchānagatāyapi methunaṃ dhammaṃ paṭisevitvā pārājiko yeva hotīti daḷhataraṃ sikkhāpadamakāsi. Duvidhañhi sikkhāpadaṃ – lokavajjaṃ, paṇṇattivajjañca. Tattha yassa sacittakapakkhe cittaṃ akusalameva hoti, taṃ lokavajjaṃ nāma. Sesaṃ paṇṇattivajjaṃ. Tattha lokavajje anupaññatti uppajjamānā rundhantī dvāraṃ pidahantī sotaṃ pacchindamānā gāḷhataraṃ karontī uppajjati, aññatra adhimānā, aññatra supinantāti ayaṃ pana vītikkamābhāvā abbohārikattā ca vuttā. Paṇṇattivajje akate vītikkame uppajjamānā sithilaṃ karontī mocentī dvāraṃ dadamānā aparāparampi anāpattiṃ kurumānā uppajjati, gaṇabhojanaparamparabhojanādīsu anupaññattiyo viya. ‘‘Antamaso taṅkhaṇikāyapī’’ti evarūpā pana kate vītikkame uppannattā paññattigatikāva hoti. Idaṃ pana paṭhamasikkhāpadaṃ yasmā lokavajjaṃ, na paṇṇattivajjaṃ; tasmā ayamanupaññatti rundhantī dvāraṃ pidahantī sotaṃ pacchindamānā gāḷhataraṃ karontī uppajji.

Evaṃ dvepi vatthūni sampiṇḍetvā mūlacchejjavasena daḷhataraṃ katvā paṭhamapārājike paññatte aparampi anupaññattatthāya vajjiputtakavatthu udapādi. Tassuppattidassanatthametaṃ vuttaṃ – ‘‘evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotī’’ti . Tassattho – bhagavatā bhikkhūnaṃ idaṃ sikkhāpadaṃ evaṃ paññattaṃ hoti ca idañca aññampi vatthu udapādīti.

Makkaṭīvatthukathā niṭṭhitā.

Santhatabhāṇavāro

Vajjiputtakavatthuvaṇṇanā

43-

42. "即使是对动物也犯波罗夷,不共住":他更加坚定地制定了学处,即使与动物行淫也成为波罗夷。因为学处有两种:世间罪和制定罪。其中,凡是在有意识的情况下心是不善的,那就是世间罪。其余的是制定罪。其中,对于世间罪,补充规定的产生是为了阻止、关闭门、切断源头、使之更加严厉,除了增上慢,除了在梦中。但这里说的是因为没有违犯,因为是无关紧要的。对于制定罪,在没有违犯的情况下,补充规定的产生是为了放松、释放、开门,进一步造成无罪,就像群食和接续食等中的补充规定一样。"即使是临时的"这样的补充规定,因为是在已经违犯后产生的,所以属于制定的性质。但是这第一条学处,因为是世间罪,不是制定罪;所以这个补充规定是为了阻止、关闭门、切断源头、使之更加严厉而产生的。
这样把两个事件合并,以根本断绝的方式更加坚定地制定了第一波罗夷后,为了进一步制定,又出现了跋耆子的事件。为了显示这个事件的起源,说了"世尊这样为比丘们制定了这条学处"。其意思是:世尊这样为比丘们制定了这条学处,而且又出现了另一个事件。
母猴事件的解说结束。
草席诵分
跋耆子事件的解释
43-

44. Idāni yaṃ taṃ aññampi vatthu uppannaṃ, taṃ dassetuṃ ‘‘tena kho pana samayenā’’tiādimāha. Tatrāpi ayamanuttānapadavaṇṇanā – vesālikāti vesālivāsino. Vajjiputtakāti vajjiraṭṭhe vesāliyaṃ kulānaṃ puttā. Sāsane kira yo yo upaddavo ādīnavo abbudamuppajji, sabbaṃ taṃ vajjiputtake nissāya. Tathā hi devadattopi vajjiputtake pakkhe labhitvā saṅghaṃ bhindi. Vajjiputtakā eva ca vassasataparinibbute bhagavati uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpesuṃ. Imepi tesaṃ yeva ekacce evaṃ paññattepi sikkhāpade yāvadatthaṃ bhuñjiṃsu…pe… methunaṃ dhammaṃ paṭiseviṃsūti.

Ñātibyasanenapīti ettha asanaṃ byasanaṃ vikkhepo viddhaṃsanaṃ vināsoti sabbametaṃ ekatthaṃ. Ñātīnaṃ byasanaṃ ñātibyasanaṃ, tena ñātibyasanena, rājadaṇḍabyādhimaraṇavippavāsanimittena ñātivināsenāti attho. Esa nayo dutiyapadepi. Tatiyapade pana ārogyavināsako rogo eva rogabyasanaṃ. So hi ārogyaṃ byasati vikkhipati vināsetīti byasanaṃ. Rogova byasanaṃ rogabyasanaṃ, tena rogabyasanena. Phuṭṭhāti adhipannā abhibhūtā samannāgatāti attho.

Na mayaṃ, bhante ānanda, buddhagarahinoti bhante ānanda, mayaṃ na buddhaṃ garahāma, na buddhassa dosaṃ dema. Na dhammagarahino, na saṅghagarahino. Attagarahino mayanti attānameva mayaṃ garahāma, attano dosaṃ dema. Alakkhikāti nissirikā. Appapuññāti parittapuññā. Vipassakā kusalānaṃ dhammānanti ye aṭṭhatiṃsārammaṇesu vibhattā kusalā dhammā, tesaṃ vipassakā; tato tato ārammaṇato vuṭṭhāya teva dhamme vipassamānāti attho. Pubbarattāpararattanti rattiyā pubbaṃ pubbarattaṃ, rattiyā aparaṃ apararattaṃ, paṭhamayāmañca pacchimayāmañcāti vuttaṃ hoti. Bodhipakkhikānanti bodhissa pakkhe bhavānaṃ, arahattamaggañāṇassa upakārakānanti attho. Bhāvanānuyoganti vaḍḍhanānuyogaṃ. Anuyuttā vihareyyāmāti gihipalibodhaṃ āvāsapalibodhañca pahāya vivittesu senāsanesu yuttapayuttā anaññakiccā vihareyyāma.

Evamāvusoti thero etesaṃ āsayaṃ ajānanto idaṃ nesaṃ mahāgajjitaṃ sutvā ‘‘sace ime īdisā bhavissanti, sādhū’’ti maññamāno ‘‘evamāvuso’’ti sampaṭicchi. Aṭṭhānametaṃ anavakāsoti ubhayampetaṃ kāraṇapaṭikkhepavacanaṃ. Kāraṇañhi yasmā tattha tadāyattavuttibhāvena phalaṃ tiṭṭhati. Yasmā cassa taṃ okāso hoti tadāyattavuttibhāvena, tasmā ‘‘ṭhānañca avakāso cā’’ti vuccati, taṃ paṭikkhipanto āha – ‘‘aṭṭhānametaṃ, ānanda , anavakāso’’ti. Etaṃ ṭhānaṃ vā okāso vā natthi. Yaṃ tathāgatoti yena tathāgato vajjīnaṃ vā…pe… samūhaneyya, taṃ kāraṇaṃ natthīti attho. Yadi hi bhagavā etesaṃ ‘‘labheyyāma upasampada’’nti yācantānaṃ upasampadaṃ dadeyya, evaṃ sante ‘‘pārājiko hoti asaṃvāso’’ti paññattaṃ samūhaneyya. Yasmā panetaṃ na samūhanati, tasmā ‘‘aṭṭhānameta’’ntiādimāha.

So āgato na upasampādetabboti ‘‘yadi hi evaṃ āgato upasampadaṃ labheyya, sāsane agāravo bhaveyya. Sāmaṇerabhūmiyaṃ pana ṭhito sagāravo ca bhavissati, attatthañca karissatī’’ti ñatvā anukampamāno bhagavā āha – ‘‘so āgato na upasampādetabbo’’ti. So āgato upasampādetabboti evaṃ āgato bhikkhubhāve ṭhatvā avipannasīlatāya sāsane sagāravo bhavissati, so sati upanissaye nacirasseva uttamatthaṃ pāpuṇissatīti ñatvā upasampādetabboti āha.


44. 现在,为了显示那个出现的另一个事件,说了"那时"等。在这里,这是对不明显词语的解释 - "毗舍离人":毗舍离的居民。"跋耆子":瓦吉国毗舍离的家族子弟。据说,在佛教中凡是出现麻烦、过失、祸患,都是由跋耆子引起的。例如,提婆达多得到跋耆子的支持而分裂僧团。正是跋耆子在佛陀涅槃一百年后宣扬非法非律的教导。这些人也是他们中的一些,即使制定了学处,也尽情享受...行淫法。
"由亲属的灾难":这里,灾难、不幸、混乱、破坏、毁灭都是同义词。亲属的灾难是亲属灾难,由于亲属灾难,即由于国王惩罚、疾病、死亡、流放等原因造成的亲属毁灭。第二项也是同样的解释。在第三项中,健康的破坏者即疾病就是疾病灾难。因为它破坏、扰乱、毁灭健康,所以是灾难。疾病即是灾难,即疾病灾难,由于疾病灾难。"遭遇":被压制、被征服、被具有。
"阿难尊者,我们不责备佛":阿难尊者,我们不责备佛,不给佛过错。不责备法,不责备僧。我们只责备自己:我们只责备自己,给自己过错。"不幸":没有福德。"少福":福德微少。"善法的观察者":对于在三十八种所缘中分析的善法,是它们的观察者;意思是从各种所缘中出来后观察这些法。"前夜后夜":夜的前部分是前夜,夜的后部分是后夜,即初夜和后夜。"菩提分":存在于菩提之侧的,有助于阿罗汉道智的。"修习":增长。"我们将致力于":舍弃俗家的羁绊和住处的羁绊,在远离的住处专心致志,不做其他事情。
"好的,朋友们":长老不知道他们的意图,听到他们这番豪言壮语,想着"如果他们是这样的话,那很好",就说"好的,朋友们"同意了。"这是不可能的,没有机会":这两个词都是否定原因的表达。因为原因是果在那里依赖它而存在。因为它是果依赖它而存在的机会,所以称为"可能和机会",否定这一点说:"阿难,这是不可能的,没有机会"。这样的可能或机会是不存在的。"如来":如来为了跋耆人...等而废除,这样的原因是不存在的。因为如果世尊给予这些请求"我们希望得到具足戒"的人具足戒,那么他就会废除"犯波罗夷,不共住"的规定。但因为他不废除这个,所以说"这是不可能"等。
"他来了不应该给予具足戒":世尊出于同情说:"如果这样来的人得到具足戒,在教法中就会不恭敬。但如果处于沙弥的地位,他会恭敬,也会为自己的利益而努力。""他来了应该给予具足戒":这样来的人,处于比丘的地位,因为戒行未败坏而会对教法恭敬,如果有因缘,不久就会达到最高的目标。知道这一点后说应该给予具


Evaṃ methunaṃ dhammaṃ paṭisevitvā āgatesu anupasampādetabbañca upasampādetabbañca dassetvā tīṇipi vatthūni samodhānetvā paripuṇṇaṃ katvā sikkhāpadaṃ paññapetukāmo ‘‘evañca pana, bhikkhave, imaṃ sikkhāpadaṃ uddiseyyāthā’’ti vatvā ‘‘yo pana bhikkhu…pe… asaṃvāso’’ti paripuṇṇaṃ sikkhāpadaṃ paññapesi.

Vajjiputtakavatthuvaṇṇanā niṭṭhitā.

Catubbidhavinayakathā



这样显示了行淫后归来的人,有的不应该给予具足戒,有的应该给予具足戒,然后把三个事件综合在一起,为了制定完整的学处,他说"比丘们,你们应该这样诵出这条学处",然后制定了完整的学处:"若比丘...不共住"。
跋耆子事件的解释结束。
四种律的解说

45. Idānissa atthaṃ vibhajanto ‘‘yo panāti, yo yādiso’’tiādimāha. Tasmiṃ pana sikkhāpade ca sikkhāpadavibhaṅge ca sakale ca vinayavinicchaye kosallaṃ patthayantena catubbidho vinayo jānitabbo –

Catubbidhañhi vinayaṃ, mahātherā mahiddhikā;

Nīharitvā pakāsesuṃ, dhammasaṅgāhakā purā.

Katamaṃ catubbidhaṃ? Suttaṃ, suttānulomaṃ, ācariyavādaṃ, attanomatinti. Yaṃ sandhāya vuttaṃ – ‘‘āhaccapadena rasena ācariyavaṃsena adhippāyā’’ti, ettha hi āhaccapadanti suttaṃ adhippetaṃ, rasoti suttānulomaṃ, ācariyavaṃsoti ācariyavādo, adhippāyoti attanomati.

Tattha suttaṃnāma sakale vinayapiṭake pāḷi.

Suttānulomaṃ nāma cattāro mahāpadesā; ye bhagavatā evaṃ vuttā – ‘‘yaṃ, bhikkhave , mayā ‘idaṃ na kappatī’ti appaṭikkhittaṃ, taṃ ce akappiyaṃ anulometi; kappiyaṃ paṭibāhati, taṃ vo na kappati. Yaṃ, bhikkhave, mayā ‘idaṃ na kappatī’ti appaṭikkhittaṃ, taṃ ce kappiyaṃ anulometi; akappiyaṃ paṭibāhati, taṃ vo kappati. Yaṃ, bhikkhave , mayā ‘idaṃ kappatī’ti ananuññātaṃ, taṃ ce akappiyaṃ anulometi, kappiyaṃ paṭibāhati; taṃ vo na kappati. Yaṃ, bhikkhave, mayā ‘idaṃ kappatī’ti ananuññātaṃ, taṃ ce kappiyaṃ anulometi, akappiyaṃ paṭibāhati; taṃ vo kappatī’’ti (mahāva. 305).

Ācariyavādo nāma dhammasaṅgāhakehi pañcahi arahantasatehi ṭhapitā pāḷivinimuttā okkantavinicchayappavattā aṭṭhakathātanti.

Attanomati nāma sutta-suttānuloma-ācariyavāde muñcitvā anumānena attano anubuddhiyā nayaggāhena upaṭṭhitākārakathanaṃ.

Apica suttantābhidhammavinayaṭṭhakathāsu āgato sabbopi theravādo ‘‘attanomati’’ nāma. Taṃ pana attanomatiṃ gahetvā kathentena na daḷhaggāhaṃ gahetvā voharitabbaṃ. Kāraṇaṃ sallakkhetvā atthena pāḷiṃ, pāḷiyā ca atthaṃ saṃsanditvā kathetabbaṃ. Attanomati ācariyavāde otāretabbā. Sace tattha otarati ceva sameti ca, gahetabbā. Sace neva otarati na sameti, na gahetabbā. Ayañhi attanomati nāma sabbadubbalā. Attanomatito ācariyavādo balavataro.

Ācariyavādopi suttānulome otāretabbo. Tattha otaranto samentoyeva gahetabbo, itaro na gahetabbo. Ācariyavādato hi suttānulomaṃ balavataraṃ.

Suttānulomampi sutte otāretabbaṃ. Tattha otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ. Suttānulomato hi suttameva balavataraṃ. Suttañhi appaṭivattiyaṃ kārakasaṅghasadisaṃ buddhānaṃ ṭhitakālasadisaṃ. Tasmā yadā dve bhikkhū sākacchanti, sakavādī suttaṃ gahetvā katheti, paravādī suttānulomaṃ. Tehi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā suttānulomaṃ sutte otāretabbaṃ. Sace otarati sameti, gahetabbaṃ. No ce, na gahetabbaṃ; suttasmiṃyeva ṭhātabbaṃ. Athāyaṃ suttaṃ gahetvā katheti, paro ācariyavādaṃ. Tehipi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā ācariyavādo sutte otāretabbo. Sace otarati sameti, gahetabbo. Anotaranto asamento ca gārayhācariyavādo na gahetabbo; suttasmiṃyeva ṭhātabbaṃ.

Athāyaṃ suttaṃ gahetvā katheti, paro attanomatiṃ. Tehipi aññamaññaṃ khepaṃ vā garahaṃ vā akatvā attanomati sutte otāretabbā. Sace otarati sameti, gahetabbā. No ce, na gahetabbā. Suttasmiṃ yeva ṭhātabbaṃ.


45. 现在为了解释它的意思,他说"若是:即任何"等。对于那个学处、学处的分别和整个律的判断,希望精通的人应该知道四种律:
过去主持法会的大神通长老们,
阐明并宣说了四种律。
哪四种?经、经随顺、师说、己意。关于这一点说:"以依据词句、义理、师传、意图"。这里,"依据词句"指的是经,"义理"指的是经随顺,"师传"指的是师说,"意图"指的是己意。
其中,经是指整个律藏中的原文。
经随顺是指四大教法;世尊这样说:"比丘们,凡我未禁止说'这是不允许的',如果它顺从不允许的、排斥允许的,那对你们是不允许的。比丘们,凡我未禁止说'这是不允许的',如果它顺从允许的、排斥不允许的,那对你们是允许的。比丘们,凡我未许可说'这是允许的',如果它顺从不允许的、排斥允许的,那对你们是不允许的。比丘们,凡我未许可说'这是允许的',如果它顺从允许的、排斥不允许的,那对你们是允许的。"
师说是指由结集法的五百阿罗汉确立的,不在原文中的,作为明确判断的注释传统。
己意是指除了经、经随顺、师说之外,通过推理、自己的理解、把握要点而表述的看法。
而且,在经、阿毗达摩、律的注释中出现的一切长老说都称为"己意"。但是,采用己意来说话时,不应该固执己见。应该考虑理由,用意义来解释原文,用原文来解释意义。己意应该与师说对照。如果与之相符合一致,就应该接受。如果既不相符也不一致,就不应该接受。因为这个己意是最弱的。比己意更强的是师说。
师说也应该与经随顺对照。与之相符合一致的才应该接受,其他的不应该接受。因为比师说更强的是经随顺。
经随顺也应该与经对照。与之相符合一致的才应该接受,其他的不应该接受。因为比经随顺更强的只有经。经是不可反驳的,如同制定者的僧团,如同佛陀住世时一样。因此,当两位比丘讨论时,如果一方引用经,另一方引用经随顺。他们不应该互相贬低或谴责,而应该将经随顺与经对照。如果相符合一致,就应该接受。如果不,就不应该接受;应该只依据经。如果这一方引用经,另一方引用师说。他们也不应该互相贬低或谴责,而应该将师说与经对照。如果相符合一致,就应该接受。不相符不一致的可责备的师说不应该接受;应该只依据经。
如果这一方引用经,另一方引用己意。他们也不应该互相贬低或谴责,而应该将己意与经对照。如果相符合一致,就应该接受。如果不,就不应该接受。应该只依据经。


Atha panāyaṃ suttānulomaṃ gahetvā katheti, paro suttaṃ. Suttaṃ suttānulome otāretabbaṃ. Sace otarati sameti, tisso saṅgītiyo ārūḷhaṃ pāḷiāgataṃ paññāyati, gahetabbaṃ. No ce tathā paññāyati na otarati na sameti, bāhirakasuttaṃ vā hoti siloko vā aññaṃ vā gārayhasuttaṃ guḷhavessantaraguḷhavinayavedallādīnaṃ aññatarato āgataṃ, na gahetabbaṃ. Suttānulomasmiṃyeva ṭhātabbaṃ.

Athāyaṃ suttānulomaṃ gahetvā katheti, paro ācariyavādaṃ. Ācariyavādo suttānulome otāretabbo. Sace otarati sameti, gahetabbo. No ce, na gahetabbo. Suttānulomeyeva ṭhātabbaṃ.

Athāyaṃ suttānulomaṃ gahetvā katheti, paro attanomatiṃ. Attanomati suttānulome otāretabbā. Sace otarati sameti, gahetabbā. No ce, na gahetabbā. Suttānulomeyeva ṭhātabbaṃ.

Atha panāyaṃ ācariyavādaṃ gahetvā katheti, paro suttaṃ. Suttaṃ ācariyavāde otāretabbaṃ. Sace otarati sameti, gahetabbaṃ. Itaraṃ gārayhasuttaṃ na gahetabbaṃ. Ācariyavādeyeva ṭhātabbaṃ.

Athāyaṃ ācariyavādaṃ gahetvā katheti, paro suttānulomaṃ. Suttānulomaṃ ācariyavāde otāretabbaṃ. Otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ. Ācariyavādeyeva ṭhātabbaṃ.

Athāyaṃ ācariyavādaṃ gahetvā katheti, paro attanomatiṃ. Attanomati ācariyavāde otāretabbā. Sace otarati sameti, gahetabbā. No ce, na gahetabbā. Ācariyavādeyeva ṭhātabbaṃ.

Atha panāyaṃ attanomatiṃ gahetvā katheti, paro suttaṃ. Suttaṃ attanomatiyaṃ otāretabbaṃ. Sace otarati sameti, gahetabbaṃ. Itaraṃ gārayhasuttaṃ na gahetabbaṃ. Attanomatiyameva ṭhātabbaṃ.

Athāyaṃ attanomatiṃ gahetvā katheti, paro suttānulomaṃ. Suttānulomaṃ attanomatiyaṃ otāretabbaṃ. Otarantaṃ samentameva gahetabbaṃ, itaraṃ na gahetabbaṃ. Attanomatiyameva ṭhātabbaṃ.

Athāyaṃ attanomatiṃ gahetvā katheti, paro ācariyavādaṃ. Ācariyavādo attanomatiyaṃ otāretabbo. Sace otarati sameti, gahetabbo; itaro gārayhācariyavādo na gahetabbo. Attanomatiyameva ṭhātabbaṃ. Attano gahaṇameva baliyaṃ kātabbaṃ. Sabbaṭṭhānesu ca khepo vā garahā vā na kātabbāti.

Atha panāyaṃ ‘‘kappiya’’nti gahetvā katheti, paro ‘‘akappiya’’nti. Sutte ca suttānulome ca otāretabbaṃ. Sace kappiyaṃ hoti, kappiye ṭhātabbaṃ. Sace akappiyaṃ, akappiye ṭhātabbaṃ.

Athāyaṃ tassa kappiyabhāvasādhakaṃ suttato bahuṃ kāraṇañca vinicchayañca dasseti, paro kāraṇaṃ na vindati. Kappiyeva ṭhātabbaṃ. Atha paro tassa akappiyabhāvasādhakaṃ suttato bahuṃ kāraṇañca vinicchayañca dasseti, anena attano gahaṇanti katvā daḷhaṃ ādāya na ṭhātabbaṃ. ‘‘Sādhū’’ti sampaṭicchitvā akappiyeva ṭhātabbaṃ. Atha dvinnampi kāraṇacchāyā dissati, paṭikkhittabhāvoyeva sādhu, akappiye ṭhātabbaṃ. Vinayañhi patvā kappiyākappiyavicāraṇamāgamma rundhitabbaṃ, gāḷhaṃ kattabbaṃ, sotaṃ pacchinditabbaṃ, garukabhāveyeva ṭhātabbaṃ.

Atha panāyaṃ ‘‘akappiya’’nti gahetvā katheti, paro ‘‘kappiya’’nti. Sutte ca suttānulome ca otāretabbaṃ. Sace kappiyaṃ hoti, kappiye ṭhātabbaṃ. Sace akappiyaṃ, akappiye ṭhātabbaṃ.


如果这一方引用经随顺,另一方引用经。应该将经与经随顺对照。如果相符合一致,被认为是包含在三次结集中的原文,就应该接受。如果不被认为是这样,不相符不一致,是外道的经或诗偈或其他可责备的经,如隐藏的毗山多罗、隐藏的律、方广等之一,就不应该接受。应该只依据经随顺。
如果这一方引用经随顺,另一方引用师说。应该将师说与经随顺对照。如果相符合一致,就应该接受。如果不,就不应该接受。应该只依据经随顺。
如果这一方引用经随顺,另一方引用己意。应该将己意与经随顺对照。如果相符合一致,就应该接受。如果不,就不应该接受。应该只依据经随顺。
如果这一方引用师说,另一方引用经。应该将经与师说对照。如果相符合一致,就应该接受。其他可责备的经不应该接受。应该只依据师说。
如果这一方引用师说,另一方引用经随顺。应该将经随顺与师说对照。相符合一致的才应该接受,其他的不应该接受。应该只依据师说。
如果这一方引用师说,另一方引用己意。应该将己意与师说对照。如果相符合一致,就应该接受。如果不,就不应该接受。应该只依据师说。
如果这一方引用己意,另一方引用经。应该将经与己意对照。如果相符合一致,就应该接受。其他可责备的经不应该接受。应该只依据己意。
如果这一方引用己意,另一方引用经随顺。应该将经随顺与己意对照。相符合一致的才应该接受,其他的不应该接受。应该只依据己意。
如果这一方引用己意,另一方引用师说。应该将师说与己意对照。如果相符合一致,就应该接受;其他可责备的师说不应该接受。应该只依据己意。应该使自己的理解更有力。在所有情况下都不应该贬低或谴责。
如果这一方说"允许",另一方说"不允许"。应该在经和经随顺中对照。如果是允许的,就应该坚持允许。如果是不允许的,就应该坚持不允许。
如果这一方从经中引用许多理由和判断来证明它是允许的,而另一方找不到理由。应该坚持允许。如果另一方从经中引用许多理由和判断来证明它是不允许的,这一方不应该坚持自己的理解。应该说"好"同意,坚持不允许。如果双方都有理由的影子,禁止更好,应该坚持不允许。因为涉及到律,在考虑允许与不允许时应该限制、加强、切断源头,坚持更严格的立场。
如果这一方说"不允许",另一方说"允许"。应该在经和经随顺中对照。如果是允许的,就应该坚持允许。如果是不允许的,就应该坚持不允许。


Athāyaṃ bahūhi suttavinicchayakāraṇehi akappiyabhāvaṃ dasseti, paro kāraṇaṃ na vindati, akappiye ṭhātabbaṃ. Atha paro bahūhi suttavinicchayakāraṇehi kappiyabhāvaṃ dasseti, ayaṃ kāraṇaṃ na vindati, kappiye ṭhātabbaṃ. Atha dvinnampi kāraṇacchāyā dissati, attano gahaṇaṃ na vissajjetabbaṃ. Yathā cāyaṃ kappiyākappiye akappiyakappiye ca vinicchayo vutto; evaṃ anāpattiāpattivāde āpattānāpattivāde ca, lahukagarukāpattivāde garukalahukāpattivāde cāpi vinicchayo veditabbo. Nāmamattaṃyeva hi ettha nānaṃ, yojanānaye nānaṃ natthi, tasmā na vitthāritaṃ.

Evaṃ kappiyākappiyādivinicchaye uppanne yo sutta-suttānulomaācariyavādaattanomatīsu atirekakāraṇaṃ labhati, tassa vāde ṭhātabbaṃ. Sabbaso pana kāraṇaṃ vinicchayaṃ alabhantena suttaṃ na jahitabbaṃ, suttasmiṃyeva ṭhātabbanti. Evaṃ tasmiṃ sikkhāpade ca sikkhāpadavibhaṅge ca sakale ca vinayavinicchaye kosallaṃ patthayantena ayaṃ catubbidho vinayo jānitabbo.

Imañca pana catubbidhaṃ vinayaṃ ñatvāpi vinayadharena puggalena tilakkhaṇasamannāgatena bhavitabbaṃ. Tīṇi hi vinayadharassa lakkhaṇāni icchitabbāni. Katamāni tīṇi? ‘‘Suttañcassa svāgataṃ hoti suppavatti suvinicchitaṃ suttato anubyañjanato’’ti idamekaṃ lakkhaṇaṃ. ‘‘Vinaye kho pana ṭhito hoti asaṃhīro’’ti idaṃ dutiyaṃ. ‘‘Ācariyaparamparā kho panassa suggahitā hoti sumanasikatā sūpadhāritā’’ti idaṃ tatiyaṃ.

Tattha suttaṃ nāma sakalaṃ vinayapiṭakaṃ. Tañcassa svāgataṃ hotīti suṭṭhu āgataṃ. Suppavattīti suṭṭhu pavattaṃ paguṇaṃ vācuggataṃ suvinicchitaṃ. Suttato anubyañjanatoti pāḷito ca paripucchato ca aṭṭhakathāto ca suvinicchitaṃ hoti, kaṅkhacchedaṃ katvā uggahitaṃ.

Vinaye kho pana ṭhito hotīti vinaye lajjībhāvena patiṭṭhito hoti. Alajjī hi bahussutopi samāno lābhagarutāya tantiṃ visaṃvādetvā uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpetvā sāsane mahantaṃ upaddavaṃ karoti. Saṅghabhedampi saṅgharājimpi uppādeti. Lajjī pana kukkuccako sikkhākāmo jīvitahetupi tantiṃ avisaṃvādetvā dhammameva vinayameva ca dīpeti, satthusāsanaṃ garuṃ katvā ṭhapeti. Tathā hi pubbe mahātherā tikkhattuṃ vācaṃ nicchāresuṃ – ‘‘anāgate lajjī rakkhissati, lajjī rakkhissati, lajjī rakkhissatī’’ti. Evaṃ yo lajjī, so vinayaṃ avijahanto avokkamanto lajjībhāvena vinaye ṭhito hoti suppatiṭṭhitoti. Asaṃhīroti saṃhīro nāma yo pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhato vā uparito vā padapaṭipāṭiyā vā pucchiyamāno vitthunati vipphandati santiṭṭhituṃ na sakkoti; yaṃ yaṃ parena vuccati taṃ taṃ anujānāti; sakavādaṃ chaḍḍetvā paravādaṃ gaṇhāti. Yo pana pāḷiyaṃ vā aṭṭhakathāya vā heṭṭhupariyena vā padapaṭipāṭiyā vā pucchiyamāno na vitthunati na vipphandati, ekekalomaṃ saṇḍāsena gaṇhanto viya ‘‘evaṃ mayaṃ vadāma; evaṃ no ācariyā vadantī’’ti vissajjeti; yamhi pāḷi ca pāḷivinicchayo ca suvaṇṇabhājane pakkhittasīhavasā viya parikkhayaṃ pariyādānaṃ agacchanto tiṭṭhati, ayaṃ vuccati ‘‘asaṃhīro’’ti.


如果这一方用许多经和判断的理由来证明它是不允许的,而另一方找不到理由,应该坚持不允许。如果另一方用许多经和判断的理由来证明它是允许的,而这一方找不到理由,应该坚持允许。如果双方都有理由的影子,不应该放弃自己的理解。就像这里说明了允许与不允许、不允许与允许的判断一样,对于无罪与有罪的说法、有罪与无罪的说法,以及轻罪与重罪的说法、重罪与轻罪的说法,也应该理解判断。这里只是名称不同,在应用方法上没有区别,所以没有详细解释。
这样,当出现允许与不允许等的判断时,谁在经、经随顺、师说、己意中找到更多的理由,就应该坚持他的说法。但如果完全找不到理由和判断,不应该放弃经,应该只依据经。这样,希望精通那个学处、学处的分别和整个律的判断的人应该知道这四种律。
知道了这四种律后,持律者还应该具备三个特征。持律者应该具备哪三个特征?一个特征是"他精通经,善于运用,从字面和含义上都能很好地判断"。第二个特征是"他在律中站稳脚跟,不动摇"。第三个特征是"他很好地掌握了师承,善于思考,牢记在心"。
其中,经是指整个律藏。他精通它意味着很好地掌握。善于运用意味着熟练地运用,烂熟于心。很好地判断意味着从原文、问答和注释中很好地判断,消除疑惑后学习。
他在律中站稳脚跟意味着以廉耻心在律中站稳脚跟。因为无耻者即使多闻,也会因为重视利养而歪曲传统,宣扬非法非律的教导,在教法中造成大祸患。他甚至会引起僧团分裂和僧团不和。但有廉耻者、谨慎者、渴望学习者即使为了生命也不会歪曲传统,只会宣扬法和律,尊重老师的教导。因此,过去的大长老们三次宣告:"在未来,有廉耻者会保护,有廉耻者会保护,有廉耻者会保护。"这样,有廉耻者不放弃律、不偏离律,以廉耻心在律中站稳脚跟,很好地确立。不动摇意味着:动摇者是指在被问到原文或注释或上下文或词句顺序时,会动摇、颤抖,无法站稳;别人说什么他就同意什么;放弃自己的说法,接受别人的说法。而不动摇者在被问到原文或注释或上下文或词句顺序时,不会动摇、不会颤抖,就像用钳子夹住每一根毛一样回答说:"我们是这样说的;我们的老师们是这样说的";对他来说,原文和原文的判断就像放在金碗里的狮子脂一样,不会耗尽、不会用完,这就叫做"不动摇"。


Ācariyaparamparā kho panassa suggahitā hotīti theraparamparā vaṃsaparamparā cassa suu gahitā hoti. Sumanasikatāti suṭṭhu manasikatā; āvajjitamatte ujjalitapadīpo viya hoti. Sūpadhāritāti suṭṭhu upadhāritā pubbāparānusandhito atthato kāraṇato ca upadhāritā; attano matiṃ pahāya ācariyasuddhiyā vattā hoti ‘‘mayhaṃ ācariyo asukācariyassa santike uggaṇhi, so asukassā’’ti evaṃ sabbaṃ ācariyaparamparaṃ theravādaṅgaṃ āharitvā yāva upālitthero sammāsambuddhassa santike uggaṇhīti pāpetvā ṭhapeti. Tatopi āharitvā upālitthero sammāsambuddhassa santike uggaṇhi, dāsakatthero attano upajjhāyassa upālittherassa, soṇakatthero attano upajjhāyassa dāsakattherassa, siggavatthero attano upajjhāyassa soṇakattherassa, moggaliputtatissatthero attano upajjhāyassa siggavattherassa caṇḍavajjittherassa cāti. Evaṃ sabbaṃ ācariyaparamparaṃ theravādaṅgaṃ āharitvā attano ācariyaṃ pāpetvā ṭhapeti. Evaṃ uggahitā hi ācariyaparamparā suggahitā hoti. Evaṃ asakkontena pana avassaṃ dve tayo parivaṭṭā uggahetabbā. Sabbapacchimena hi nayena yathā ācariyo ca ācariyācariyo ca pāḷiñca paripucchañca vadanti, tathā ñātuṃ vaṭṭati.

Imehi ca pana tīhi lakkhaṇehi samannāgatena vinayadharena vatthuvinicchayatthaṃ sannipatite saṅghe otiṇṇe vatthusmiṃ codakena ca cuditakena ca vutte vattabbe sahasā avinicchinitvāva cha ṭhānāni oloketabbāni. Katamāni cha? Vatthu oloketabbaṃ, mātikā oloketabbā, padabhājanīyaṃ oloketabbaṃ, tikaparicchedo oloketabbo, antarāpatti oloketabbā, anāpatti oloketabbāti.

Vatthuṃ olokentopi hi ‘‘tiṇena vā paṇṇena vā paṭicchādetvā āgantabbaṃ, na tveva naggena āgantabbaṃ; yo āgaccheyya, āpatti dukkaṭassā’’ti (pārā. 517) evaṃ ekaccaṃ āpattiṃ passati. So taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Mātikaṃ olokentopi ‘‘sampajānamusāvāde pācittiya’’ntiādinā (pāci. 2) nayena pañcannaṃ āpattīnaṃ aññataraṃ āpattiṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Padabhājanīyaṃ olokentopi ‘‘akkhayite sarīre methunaṃ dhammaṃ paṭisevati, āpatti pārājikassa. Yebhuyyena khayite sarīre methunaṃ dhammaṃ paṭisevati, āpatti thullaccayassā’’tiādinā (pārā. 59 ādayo, atthato samānaṃ) nayena sattannaṃ āpattīnaṃ aññataraṃ āpattiṃ passati, so padabhājanīyato suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Tikaparicchedaṃ olokentopi tikasaṅghādisesaṃ vā tikapācittiyaṃ vā tikadukkaṭaṃ vā aññataraṃ vā āpattiṃ tikaparicchede passati, so tato suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Antarāpattiṃ olokentopi ‘‘paṭilātaṃ ukkhipati, āpatti dukkaṭassā’’ti (pāci. 355) evaṃ yā sikkhāpadantaresu antarāpatti hoti taṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.

Anāpattiṃ olokentopi ‘‘anāpatti bhikkhu asādiyantassa, atheyyacittassa, na maraṇādhippāyassa, anullapanādhippāyassa, na mocanādhippāyassa, asañcicca, assatiyā, ajānantassā’’ti (pārā. 72 ādayo) evaṃ tasmiṃ tasmiṃ sikkhāpade niddiṭṭhaṃ anāpattiṃ passati, so taṃ suttaṃ ānetvā taṃ adhikaraṇaṃ vūpasamessati.


他很好地掌握了师承意味着他很好地掌握了长老传承、世系传承。善于思考意味着很好地思考;就像一想到就会亮起的灯一样。牢记在心意味着很好地记住,从前后关联、意义、理由来记住;放弃自己的见解,以老师的纯净来说话:"我的老师从某某老师那里学习,他又从某某那里学习",这样追溯所有的师承、长老说法,一直追溯到优波离长老从正等觉者那里学习。从那里再追溯,优波离长老从正等觉者那里学习,陀娑迦长老从他的戒师优波离长老那里学习,苏那迦长老从他的戒师陀娑迦长老那里学习,悉伽婆长老从他的戒师苏那迦长老那里学习,目犍连子帝须长老从他的戒师悉伽婆长老和旃陀跋耆长老那里学习。这样追溯所有的师承、长老说法,一直追溯到自己的老师。这样学习的师承就是很好地掌握了。如果不能这样做,也必须学习两三代。因为按最后的方法,应该知道老师和老师的老师是如何解释原文和问答的。
具备这三个特征的持律者,在僧团聚集判断事件时,当事件发生,原告和被告说完应该说的话后,不应该立即判断,而应该观察六个方面。哪六个?应该观察事件,应该观察摄颂,应该观察词义解释,应该观察三分,应该观察中间罪,应该观察无罪。
因为观察事件时,他会看到某些罪,如"应该用草或叶子遮盖而来,决不能裸体而来;谁裸体而来,犯突吉罗罪"。他会引用这段经文来解决这个问题。
观察摄颂时,他会按"故意妄语犯波逸提"等方式看到五种罪之一,他会引用这段经文来解决这个问题。
观察词义解释时,他会按"在尸体未腐烂时行淫法,犯波罗夷。在尸体大部分腐烂时行淫法,犯偷兰遮"等方式看到七种罪之一,他会从词义解释中引用经文来解决这个问题。
观察三分时,他会在三分中看到三分僧残或三分波逸提或三分突吉罗或其他罪,他会从那里引用经文来解决这个问题。
观察中间罪时,他会看到在学处之间的中间罪,如"举起被风吹倒的东西,犯突吉罗罪",他会引用这段经文来解决这个问题。
观察无罪时,他会看到在每个学处中指出的无罪,如"无罪:比丘不同意,无偷盗心,无杀害意图,无诽谤意图,无射精意图,非故意,失念,不知",他会引用这段经文来解决这个问题。





Yo hi bhikkhu catubbidhavinayakovido tilakkhaṇasampanno imāni cha ṭhānāni oloketvā adhikaraṇaṃ vūpasamessati, tassa vinicchayo appaṭivattiyo, buddhena sayaṃ nisīditvā vinicchitasadiso hoti. Taṃ cevaṃ vinicchayakusalaṃ bhikkhuṃ koci katasikkhāpadavītikkamo bhikkhu upasaṅkamitvā attano kukkuccaṃ puccheyya; tena sādhukaṃ sallakkhetvā sace anāpatti hoti, ‘‘anāpattī’’ti vattabbaṃ. Sace pana āpatti hoti, ‘‘āpattī’’ti vattabbaṃ. Sā desanāgāminī ce, ‘‘desanāgāminī’’ti vattabbaṃ. Vuṭṭhānagāminī ce, ‘‘vuṭṭhānagāminī’’ti vattabbaṃ. Athassa pārājikacchāyā dissati, ‘‘pārājikāpattī’’ti na tāva vattabbaṃ. Kasmā? Methunadhammavītikkamo hi uttarimanussadhammavītikkamo ca oḷāriko. Adinnādānamanussaviggahavītikkamā pana sukhumā cittalahukā. Te sukhumeneva āpajjati , sukhumena rakkhati, tasmā visesena taṃvatthukaṃ kukkuccaṃ pucchiyamāno ‘‘āpattī’’ti avatvā sacassa ācariyo dharati, tato tena so bhikkhu ‘‘amhākaṃ ācariyaṃ pucchā’’ti pesetabbo. Sace so puna āgantvā ‘‘tumhākaṃ ācariyo suttato nayato oloketvā ‘satekiccho’ti maṃ āhā’’ti vadati, tato anena so ‘‘sādhu suṭṭhu yaṃ ācariyo bhaṇati taṃ karohī’’ti vattabbo. Atha panassa ācariyo natthi, saddhiṃ uggahitatthero pana atthi, tassa santikaṃ pesetabbo – ‘‘amhehi saha uggahitatthero gaṇapāmokkho, taṃ gantvā pucchā’’ti. Tenāpi ‘‘satekiccho’’ti vinicchite ‘‘sādhu suṭṭhu tassa vacanaṃ karohī’’ti vattabbo. Atha saddhiṃ uggahitattheropi natthi, antevāsiko paṇḍito atthi, tassa santikaṃ pesetabbo – ‘‘asukadaharaṃ gantvā pucchā’’ti. Tenāpi ‘‘satekiccho’’ti vinicchite ‘‘sādhu suṭṭhu tassa vacanaṃ karohī’’ti vattabbo. Atha daharassāpi pārājikacchāyāva upaṭṭhāti, tenāpi ‘‘pārājikosī’’ti na vattabbo. Dullabho hi buddhuppādo, tato dullabhatarā pabbajjā ca upasampadā ca. Evaṃ pana vattabbo – ‘‘vivittaṃ okāsaṃ sammajjitvā divāvihāraṃ nisīditvā sīlāni sodhetvā dvattiṃsākāraṃ tāva manasi karohī’’ti. Sace tassa arogaṃ sīlaṃ kammaṭṭhānaṃ ghaṭayati, saṅkhārā pākaṭā hutvā upaṭṭhahanti, upacārappanāppattaṃ viya cittampi ekaggaṃ hoti, divasaṃ atikkantampi na jānāti. So divasātikkame upaṭṭhānaṃ āgato evaṃ vattabbo – ‘‘kīdisā te cittappavattī’’ti. Ārocitāya cittappavattiyā vattabbo – ‘‘pabbajjā nāma cittavisuddhatthāya, appamatto samaṇadhammaṃ karohī’’ti.

Yassa pana sīlaṃ bhinnaṃ hoti, tassa kammaṭṭhānaṃ na ghaṭayati, patodābhitunnaṃ viya cittaṃ vikampati, vippaṭisāragginā ḍayhati, tattapāsāṇe nisinno viya taṅkhaṇaññeva vuṭṭhāti. So āgato ‘‘kā te cittappavattī’’ti pucchitabbo. Ārocitāya cittappavattiyā ‘‘natthi loke raho nāma pāpakammaṃ pakubbato. Sabbapaṭhamañhi pāpaṃ karonto attanā jānāti, athassa ārakkhadevatā paracittavidū samaṇabrāhmaṇā aññā ca devatā jānanti, tvaṃyeva dāni tava sotthiṃ pariyesāhī’’ti vattabbo.

Niṭṭhitā catubbidhavinayakathā

Vinayadharassa ca lakkhaṇādikathā.


以下是完整的直译：
若比丘精通四种毗尼,具足三相,观察这六处后平息诤事,他的裁决不可逆转,如同佛陀亲自坐下裁决一样。如果有违犯学处的比丘来到这样善于裁决的比丘面前,询问自己的疑虑;他应该仔细考虑后,如果是无犯,就应该说"无犯"。如果是犯戒,就应该说"有犯"。如果是应忏悔的,就应该说"应忏悔"。如果是应出罪的,就应该说"应出罪"。如果看似波罗夷,也不应立即说"犯波罗夷"。为什么?因为淫欲行为和声称上人法的违犯是粗重的。而偷盗和杀人的违犯则是微细、心念迅速的。它们以微细方式犯,以微细方式守护,因此特别是在被问及这类疑虑时,不应说"有犯",如果他有阿阇黎,就应该派他去"问我们的阿阇黎"。如果他回来说"你们的阿阇黎考察经典和道理后对我说'可救治'",那么这位比丘就应该对他说"很好,非常好,请按阿阇黎所说去做"。如果他没有阿阇黎,但有一起学习的长老,就应该派他去那里-"有一位和我们一起学习的长老是僧团领袖,你去问他"。如果长老也裁决"可救治",就应该说"很好,非常好,请按他的话去做"。如果也没有一起学习的长老,但有一位有智慧的弟子,就应该派他去那里-"你去问某某年轻比丘"。如果他也裁决"可救治",就应该说"很好,非常好,请按他的话去做"。如果连年轻比丘也认为是波罗夷,他也不应该说"你犯了波罗夷"。因为佛陀出世难得,出家和受具足戒更加难得。应该这样说:"扫净一个僻静处,坐下来午休,净化戒行,先修习三十二身分"。如果他的戒行清净,业处相应,诸行明显现起,心如达到近行定或安止定般一境,不知不觉过了一天。他过了一天来参拜时,应该这样问:"你的心境如何?"在他说明心境后,应该说:"出家是为了心的清净,你要不放逸地修习沙门法"。
但是如果他的戒行已破,业处就不相应,心如被棍棒击打般动摇,被后悔之火焚烧,如坐在热石上立即起身。他来时应该问:"你的心境如何?"在他说明心境后,应该说:"作恶业者,世上无隐蔽处。首先作恶时自己知道,然后守护神、他心通的沙门婆罗门和其他神祇也知道,现在你要自己寻求安稳"。
四种毗尼的解说
以及持律者的特征等解说完毕。


Bhikkhupadabhājanīyavaṇṇanā

Idāni sikkhāpadavibhaṅgassa atthaṃ vaṇṇayissāma. Yaṃ vuttaṃ yo panāti yo yādisotiādi. Ettha yo panāti vibhajitabbapadaṃ; yo yādisotiādīni tassa vibhajanapadāni. Ettha ca yasmā panāti nipātamattaṃ; yoti atthapadaṃ; tañca aniyamena puggalaṃ dīpeti, tasmā tassa atthaṃ dassento aniyamena puggaladīpakaṃ yo saddameva āha. Tasmā ettha evamattho veditabbo – yo panāti yo yokocīti vuttaṃ hoti. Yasmā pana yo yokoci nāma, so avassaṃ liṅga-yutta-jāti-nāma-gotta-sīla-vihāra-gocaravayesu ekenākārena paññāyati, tasmā taṃ tathā ñāpetuṃ taṃ pabhedaṃ pakāsento ‘‘yādiso’’tiādimāha. Tattha yādisoti liṅgavasena yādiso vā tādiso vā hotu; dīgho vā rasso vā kāḷo vā odāto vā maṅguracchavi vā kiso vā thūlo vāti attho. Yathāyuttoti yogavasena yena vā tena vā yutto hotu; navakammayutto vā uddesayutto vā vāsadhurayutto vāti attho. Yathājaccoti jātivasena yaṃjacco vā taṃjacco vā hotu; khattiyo vā brāhmaṇo vā vesso vā suddo vāti attho. Yathānāmoti nāmavasena yathānāmo vā tathānāmo vā hotu; buddharakkhito vā dhammarakkhito vā saṅgharakkhito vāti attho. Yathāgottoti gottavasena yathāgotto vā tathāgotto vā yena vā tena vā gottena hotu; kaccāyano vā vāsiṭṭho vā kosiyo vāti attho. Yathāsīloti sīlesu yathāsīlo vā tathāsīlo vā hotu; navakammasīlo vā uddesasīlo vā vāsadhurasīlo vāti attho. Yathāvihārīti vihāresupi yathāvihārī vā tathāvihārī vā hotu; navakammavihārī vā uddesavihārī vā vāsadhuravihārī vāti attho. Yathāgocaroti gocaresupi yathāgocaro vā tathāgocaro vā hotu; navakammagocaro vā uddesagocaro vā vāsadhuragocaro vāti attho. Thero vāti ādīsu vayovuḍḍhādīsu yo vā so vā hotu; paripuṇṇadasavassatāya thero vā ūnapañcavassatāya navo vā atirekapañcavassatāya majjhimo vāti attho. Atha kho sabbova imasmiṃ atthe eso vuccati ‘‘yo panā’’ti.


以下是完整的直译：
比丘条目解释
现在我们将解释学处分别的含义。如前所说"若有"等。这里,"若有"是待分别的词;"任何"等是对它的分别词。这里,"若"只是虚词;"有"是实义词;它不确定地表示人,因此为了显示其意义,他说了不确定表示人的"有"字。因此这里应该这样理解:"若有"即是说"任何人"。又因为所谓"任何人",必定以相、种姓、家族、名字、姓氏、戒行、住处、行处、年龄中的一种形式为人所知,因此为了让人如此了解,他阐明了这些区别,说"任何"等。其中,"任何"是指在相方面无论是什么样:高的或矮的,黑的或白的,深褐色的,瘦的或胖的。"任何种姓"是指在种姓方面无论与什么相应:与新建工程相应的,或与诵经相应的,或与住处管理相应的。"任何出身"是指在出身方面无论是什么出身:刹帝利、婆罗门、吠舍或首陀罗。"任何名字"是指在名字方面无论是什么名字:佛护、法护或僧护。"任何姓氏"是指在姓氏方面无论是什么姓氏或属于什么姓氏:迦旃延、婆私娑或俱尸迦。"任何戒行"是指在戒行方面无论是什么戒行:新建工程的戒行、诵经的戒行或住处管理的戒行。"任何住处"也是指在住处方面无论是什么住处:新建工程的住处、诵经的住处或住处管理的住处。"任何行处"也是指在行处方面无论是什么行处:新建工程的行处、诵经的行处或住处管理的行处。在"长老"等中,指在年长等方面无论是什么:因圆满十年而成为长老,或未满五年而为新学,或超过五年而为中座。总之,在这个意义上,所有这些都称为"若


Bhikkhuniddese bhikkhatīti bhikkhako; labhanto vā alabhanto vā ariyāya yācanāya yācatīti attho. Buddhādīhi ajjhupagataṃ bhikkhācariyaṃ ajjhupagatattā bhikkhācariyaṃ ajjhupagato nāma. Yo hi koci appaṃ vā mahantaṃ vā bhogakkhandhaṃ pahāya agārasmā anagāriyaṃ pabbajito, so kasigorakkhādīhi jīvikakappanaṃ hitvā liṅgasampaṭicchaneneva bhikkhācariyaṃ ajjhupagatoti bhikkhu. Parapaṭibaddhajīvikattā vā vihāramajjhe kājabhattaṃ bhuñjamānopi bhikkhācariyaṃ ajjhupagatoti bhikkhu; piṇḍiyālopabhojanaṃ nissāya pabbajjāya ussāhajātattā vā bhikkhācariyaṃ ajjhupagatoti bhikkhu. Agghaphassavaṇṇabhedena bhinnaṃ paṭaṃ dhāretīti bhinnapaṭadharo. Tattha satthakacchedanena agghabhedo veditabbo. Sahassagghanakopi hi paṭo satthakena khaṇḍākhaṇḍikaṃ chinno bhinnaggho hoti. Purimagghato upaḍḍhampi na agghati. Suttasaṃsibbanena phassabhedo veditabbo. Sukhasamphassopi hi paṭo suttehi saṃsibbito bhinnaphasso hoti. Kharasamphassataṃ pāpuṇāti. Sūcimalādīhi vaṇṇabhedo veditabbo. Suparisuddhopi hi paṭo sūcikammato paṭṭhāya sūcimalena, hatthasedamalajallikāhi, avasāne rajanakappakaraṇehi ca bhinnavaṇṇo hoti; pakativaṇṇaṃ vijahati. Evaṃ tīhākārehi bhinnapaṭadhāraṇato bhinnapaṭadharoti bhikkhu. Gihivatthavisabhāgānaṃ vā kāsāvānaṃ dhāraṇamatteneva bhinnapaṭadharoti bhikkhu.

Samaññāyāti paññattiyā vohārenāti attho. Samaññāya eva hi ekacco ‘‘bhikkhū’’ti paññāyati. Tathā hi nimantanādimhi bhikkhūsu gaṇiyamānesu sāmaṇerepi gahetvā ‘‘sataṃ bhikkhū sahassaṃ bhikkhū’’ti vadanti. Paṭiññāyāti attano paṭijānanena paṭiññāyapi hi ekacco ‘‘bhikkhū’’ti paññāyati. Tassa ‘‘ko etthāti? Ahaṃ, āvuso, bhikkhū’’ti (a. ni. 

以下是完整的直译：
在比丘的解释中，"乞食者"是指乞食的人；无论得到还是没得到，都以圣洁的方式乞求，这是其意思。由于接受了佛陀等人所接受的乞食行为，所以称为接受了乞食行为。任何人，无论舍弃了小财产还是大财产，从在家生活出家成为无家者，他放弃了以农耕和牧牛等谋生的方式，仅仅通过接受僧衣就接受了乞食行为，所以称为比丘。或者因为生活依赖他人，即使在僧院中食用背篓中的食物，也称为接受了乞食行为，所以是比丘；或者因为出家是为了依靠托钵乞食而生，所以称为接受了乞食行为的比丘。"穿破碎衣服的人"是指穿着在价值、触感和颜色上破碎的衣服。其中，以剪刀剪切而造成的价值破碎应该被理解。即使是价值千金的衣服，被剪刀剪成碎片后，其价值就破碎了。价值甚至不到原来的一半。以缝线缝合而造成的触感破碎应该被理解。即使是触感柔软的衣服，被缝线缝合后，其触感就破碎了。变得粗糙。以针眼等造成的颜色破碎应该被理解。即使是非常洁净的衣服，从缝纫开始，因针眼、手汗污垢，最后因染色过程，其颜色就破碎了；失去了原本的颜色。因为以这三种方式穿着破碎的衣服，所以称为"穿破碎衣服的人"，即比丘。或者仅仅因为穿着与在家人衣服不同的袈裟，就称为"穿破碎衣服的人"，即比丘。
"依名称"是指依约定俗成的称呼的意思。仅仅依名称，有些人就被称为"比丘"。例如，在邀请等场合计数比丘时，也把沙弥算进去，说"一百比丘，一千比丘"。"依自称"是指依自己的承认。依自称，有些人就被称为"比丘"。当被问"这里是谁？"时，他回答"朋友，我是比丘"。

10.96) evamādīsu sambhavo daṭṭhabbo . Ayaṃ pana ānandattherena vuttā dhammikā paṭiññā. Rattibhāge pana dussīlāpi paṭipathaṃ āgacchantā ‘‘ko etthā’’ti vutte adhammikāya paṭiññāya abhūtāya ‘‘mayaṃ bhikkhū’’ti vadanti.

Ehi bhikkhūti ehi bhikkhu nāma bhagavato ‘‘ehi bhikkhū’’ti vacanamattena bhikkhubhāvaṃ ehibhikkhūpasampadaṃ patto. Bhagavā hi ehibhikkhubhāvāya upanissayasampannaṃ puggalaṃ disvā rattapaṃsukūlantarato suvaṇṇavaṇṇaṃ dakkhiṇahatthaṃ nīharitvā brahmaghosaṃ nicchārento ‘‘ehi, bhikkhu, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti vadati. Tassa saheva bhagavato vacanena gihiliṅgaṃ antaradhāyati, pabbajjā ca upasampadā ca ruhati. Bhaṇḍu kāsāyavasano hoti. Ekaṃ nivāsetvā ekaṃ pārupitvā ekaṃ aṃse ṭhapetvā vāmaṃsakūṭe āsattanīluppalavaṇṇamattikāpatto –

‘‘Ticīvarañca patto ca, vāsi sūci ca bandhanaṃ;

Parissāvanena aṭṭhete, yuttayogassa bhikkhuno’’ti.

Evaṃ vuttehi aṭṭhahi parikkhārehi sarīre paṭimukkehiyeva saṭṭhivassikatthero viya iriyāpathasampanno buddhācariyako buddhupajjhāyako sammāsambuddhaṃ vandamānoyeva tiṭṭhati. Bhagavā hi paṭhamabodhiyaṃ ekasmiṃ kāle ehibhikkhūpasampadāya eva upasampādeti. Evaṃ upasampannāni ca sahassupari ekacattālīsuttarāni tīṇi bhikkhusatāni ahesuṃ; seyyathidaṃ – pañca pañcavaggiyattherā, yaso kulaputto, tassa parivārā catupaṇṇāsa sahāyakā, tiṃsa bhaddavaggiyā, sahassapurāṇajaṭilā, saddhiṃ dvīhi aggasāvakehi aḍḍhateyyasatā paribbājakā, eko aṅgulimālattheroti. Vuttañhetaṃ aṭṭhakathāyaṃ –

‘‘Tīṇi sataṃ sahassañca, cattālīsaṃ punāpare;

Eko ca thero sappañño, sabbe te ehibhikkhukā’’ti.

Na kevalañca ete eva, aññepi bahū santi. Seyyathidaṃ – tisataparivāro selo brāhmaṇo, sahassaparivāro mahākappino, dasasahassā kapilavatthuvāsino kulaputtā, soḷasasahassā pārāyanikabrāhmaṇāti evamādayo. Te pana vinayapiṭake pāḷiyaṃ na niddiṭṭhattā na vuttā. Ime tattha niddiṭṭhattā vuttāti.

‘‘Sattavīsa sahassāni, tīṇiyeva satāni ca;

Etepi sabbe saṅkhātā, sabbe te ehibhikkhukā’’ti.

Tīhi saraṇagamanehi upasampannoti ‘‘buddhaṃ saraṇaṃ gacchāmī’’tiādinā nayena tikkhattuṃ vācaṃ bhinditvā vuttehi tīhi saraṇagamanehi upasampanno. Ayañhi upasampadā nāma aṭṭhavidhā – ehibhikkhūpasampadā, saraṇagamanūpasampadā, ovādapaṭiggahaṇūpasampadā, pañhabyākaraṇūpasampadā, garudhammapaṭiggahaṇūpasampadā, dūtenūpasampadā, aṭṭhavācikūpasampadā, ñatticatutthakammūpasampadāti. Tattha ehibhikkhūpasampadā, saraṇagamanūpasampadā ca vuttā eva.

Ovādapaṭiggahaṇūpasampadā nāma ‘‘tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘tibbaṃ me hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesu cā’ti. Evañhi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘yaṃ kiñci dhammaṃ sossāmi kusalūpasaṃhitaṃ, sabbaṃ taṃ aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto dhammaṃ sossāmī’ti. Evaṃ hi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘sātasahagatā ca me kāyagatāsati na vijahissatī’ti. Evañhi te, kassapa, sikkhitabba’’nti (saṃ. ni. 

以下是完整的直译：
10.96）等处可见这种情况。但这是阿难长老所说的如法自称。然而在夜间，即使是破戒者在路上相遇时，被问"这是谁？"也会以不如法、不真实的自称说"我们是比丘"。
"来,比丘"是指仅凭世尊说"来,比丘"这句话就获得比丘身份,即"来,比丘"受具足戒。因为世尊看到具足善根的人,就从红色袈裟内伸出金色右手,发出梵音说:"来,比丘,为正确地终结苦而行梵行。"随着世尊的这句话,他的在家相立即消失,出家和受具足戒就成就了。他变成剃发、穿袈裟的样子。穿一件、披一件、搭一件在肩上,左肩上挂着蓝莲花色的土制钵

2.154) iminā ovādapaṭiggahaṇena mahākassapattherassa anuññātaupasampadā.

Pañhabyākaraṇūpasampadā nāma sopākassa anuññātaupasampadā. Bhagavā kira pubbārāme anucaṅkamantaṃ sopākasāmaṇeraṃ ‘‘‘uddhumātakasaññā’ti vā, sopāka, ‘rūpasaññā’ti vā ime dhammā nānatthā nānābyañjanā , udāhu ekatthā, byañjanameva nāna’’nti dasa asubhanissite pañhe pucchi. So te byākāsi. Bhagavā tassa sādhukāraṃ datvā ‘‘kativassosi tvaṃ, sopākā’’ti pucchi. ‘‘Sattavassohaṃ, bhagavā’’ti. ‘‘Sopāka, tvaṃ mama sabbaññutaññāṇena saddhiṃ saṃsanditvā pañhe byākāsī’’ti āraddhacitto upasampadaṃ anujāni. Ayaṃ pañhabyākaraṇūpasampadā.

Garudhammapaṭiggahaṇūpasampadā nāma mahāpajāpatiyā aṭṭhagarudhammassa paṭiggahaṇena anuññātaupasampadā.

Dūtenūpasampadā nāma aḍḍhakāsiyā gaṇikāya anuññātaupasampadā.

Aṭṭhavācikūpasampadā nāma bhikkhuniyā bhikkhunisaṅghato ñatticatutthena bhikkhusaṅghato ñatticatutthenāti imehi dvīhi kammehi upasampadā.

Ñatticatutthakammūpasampadā nāma bhikkhūnaṃ etarahi upasampadā. Imāsu aṭṭhasu upasampadāsu ‘‘yā sā, bhikkhave, mayā tīhi saraṇagamanehi upasampadā anuññātā, taṃ ajjatagge paṭikkhipāmi. Anujānāmi, bhikkhave, ñatticatutthena kammena upasampādetu’’nti (mahāva. 69) evaṃ anuññātāya imāya upasampadāya upasampannoti vuttaṃ hoti.


以下是完整的直译：
2.154）通过接受这个教诫而允许大迦叶长老受具足戒,这称为接受教诫受具足戒。
问答受具足戒是指允许索派迦受具足戒。据说世尊在东园经行时,问索派迦沙弥与十不净有关的十个问题:"索派迦,'膨胀想'或'色想',这些法是异义异文,还是同义而仅文不同?"他回答了这些问题。世尊称赞他后问道:"索派迦,你几岁了?"(他回答)"世尊,我七岁。""索派迦,你的回答与我的一切智相符。"(世尊)心生欢喜,允许他受具足戒。这就是问答受具足戒。
接受重法受具足戒是指通过大爱道接受八重法而允许的受具足戒。
使者受具足戒是指允许半迦尸妓女的受具足戒。
八语受具足戒是指比丘尼通过比丘尼僧团的白四羯磨和比丘僧团的白四羯磨这两个羯磨而受具足戒。
白四羯磨受具足戒是指现在比丘的受具足戒。在这八种受具足戒中,"诸比丘,我曾允许以三皈依受具足戒,从今天起我废除它。诸比丘,我允许以白四羯磨受具足戒。"(大品69)这里说的是通过这种被允许的受具足戒而受具足戒。


Bhadroti apāpako. Kalyāṇaputhujjanādayo hi yāva arahā, tāva bhadrena sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanena ca samannāgatattā ‘‘bhadro bhikkhū’’ti saṅkhyaṃ gacchanti. Sāroti tehiyeva sīlasārādīhi samannāgatattā nīlasamannāgamena nīlo paṭo viya ‘‘sāro bhikkhū’’ti veditabbo. Vigatakilesapheggubhāvato vā khīṇāsavova ‘‘sāro’’ti veditabbo. Sekhoti puthujjanakalyāṇakena saddhiṃ satta ariyā tisso sikkhā sikkhantīti sekhā. Tesu yo koci ‘‘sekho bhikkhū’’ti veditabbo. Na sikkhatīti asekho. Sekkhadhamme atikkamma aggaphale ṭhito, tato uttari sikkhitabbābhāvato khīṇāsavo ‘‘asekho’’ti vuccati. Samaggena saṅghenāti sabbantimena pariyāyena pañcavaggakaraṇīye kamme yāvatikā bhikkhū kammappattā, tesaṃ āgatattā chandārahānaṃ chandassa āhaṭattā, sammukhībhūtānañca appaṭikkosanato ekasmiṃ kamme samaggabhāvaṃ upagatena. Ñatticatutthenāti tīhi anussāvanāhi ekāya ca ñattiyā kātabbena. Kammenāti dhammikena vinayakammena. Akuppenāti vatthu-ñatti-anussāvana-sīmā-parisasampattisampannattā akopetabbataṃ appaṭikkositabbatañca upagatena. Ṭhānārahenāti kāraṇārahena satthusāsanārahena. Upasampanno nāma uparibhāvaṃ samāpanno, pattoti attho. Bhikkhubhāvo hi uparibhāvo, tañcesa yathāvuttena kammena samāpannattā ‘‘upasampanno’’ti vuccati. Ettha ca ñatticatutthakammaṃ ekameva āgataṃ. Imasmiṃ pana ṭhāne ṭhatvā cattāri saṅghakammāni nīharitvā vitthārato kathetabbānīti sabbaaṭṭhakathāsu vuttaṃ. Tāni ca ‘‘apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakamma’’nti paṭipāṭiyā ṭhapetvā vitthārena khandhakato parivārāvasāne kammavibhaṅgato ca pāḷiṃ āharitvā kathitāni. Tāni mayaṃ parivārāvasāne kammavibhaṅgeyeva vaṇṇayissāma. Evañhi sati paṭhamapārājikavaṇṇanā ca na bhāriyā bhavissati; yathāṭhitāya ca pāḷiyā vaṇṇanā suviññeyyā bhavissati. Tāni ca ṭhānāni asuññāni bhavissanti; tasmā anupadavaṇṇanameva karoma.

Tatrāti tesu ‘‘bhikkhako’’tiādinā nayena vuttesu bhikkhūsu. Yvāyaṃ bhikkhūti yo ayaṃ bhikkhu. Samaggena saṅghena…pe… upasampannoti aṭṭhasu upasampadāsu ñatticatuttheneva kammena upasampanno. Ayaṃ imasmiṃ atthe adhippeto bhikkhūti ayaṃ imasmiṃ ‘‘methunaṃ dhammaṃ paṭisevitvā pārājiko hotī’’ti atthe ‘‘bhikkhū’’ti adhippeto. Itare pana ‘‘bhikkhako’’ti ādayo atthuddhāravasena vuttā. Tesu ca ‘‘bhikkhako’’ti ādayo niruttivasena vuttā, ‘‘samaññāya bhikkhu, paṭiññāya bhikkhū’’ti ime dve abhilāpavasena vuttā, ‘‘ehi bhikkhū’’ti buddhena upajjhāyena paṭiladdhaupasampadāvasena vutto. Saraṇagamanabhikkhu anuppannāya kammavācāya upasampadāvasena vutto, ‘‘bhadro’’tiādayo guṇavasena vuttāti veditabbā.

Bhikkhupadabhājanīyaṃ niṭṭhitaṃ.

Sikkhāsājīvapadabhājanīyavaṇṇanā

Idāni ‘‘bhikkhūna’’nti idaṃ padaṃ visesatthābhāvato avibhajitvāva yaṃ sikkhañca sājīvañca samāpannattā bhikkhūnaṃ sikkhāsājīvasamāpanno hoti, taṃ dassento sikkhātiādimāha. Tattha sikkhitabbāti sikkhā. Tissoti gaṇanaparicchedo . Adhisīlasikkhāti adhikaṃ uttamaṃ sīlanti adhisīlaṃ; adhisīlañca taṃ sikkhitabbato sikkhā cāti adhisīlasikkhā. Esa nayo adhicitta-adhipaññāsikkhāsu.


以下是完整的直译：
善良的意思是无恶。从善凡夫等直到阿罗汉，由于具足善良的戒、定、慧、解脱和解脱知见，都被称为"善良的比丘"。应该理解，由于具足戒等功德，就像蓝色布料具有蓝色一样，被称为"精华的比丘"。或者应该理解，由于已去除烦恼的无用部分，只有漏尽者才是"精华"。学习者是指从善凡夫到七圣者，他们学习三学，因此称为学习者。其中任何一个都应理解为"学习中的比丘"。不学习的是无学。超越了有学法而住于最高果位，因为没有更高的需要学习，所以漏尽者被称为"无学"。和合的僧团是指至少在需要五人的羯磨中，应到的比丘都到齐了，应与会的人都与会了，在场的人都不反对，在一个羯磨中达成和合状态。白四是指以三次宣告和一次提议来完成。羯磨是指如法的律羯磨。不可破的是指由于具足事、提议、宣告、界和众的圆满性而达到不可破坏、不可反对的状态。应得其位的是指值得其因、值得佛陀教法的。受具足戒是指达到上位，即获得的意思。比丘身份是上位，他因为通过上述羯磨而达到，所以称为"受具足戒"。这里只提到了白四羯磨。但是所有注释书都说，在这个地方应该提取四种僧团羯磨并详细解释。它们按顺序排列为"单白羯磨、白羯磨、白二羯磨、白四羯磨"，并从犍度和《附随》末尾的羯磨分别中详细引用经文解释。我们将在《附随》末尾的羯磨分别中解释它们。这样做，第一波罗夷的解释就不会太繁重；对原文的解释也会更容易理解。那些部分也不会空缺；因此我们只做逐字解释。
其中的意思是在以"乞食者"等方式所说的诸比丘中。这位比丘是指这个比丘。由和合的僧团...受具足戒是指在八种受具足戒中只通过白四羯磨受具足戒。这里所指的比丘是在"行淫欲法成波罗夷"这个意义上所说的"比丘"。其他如"乞食者"等是为了列举含义而说的。其中，"乞食者"等是从词源学角度说的，"依名称为比丘，依自称为比丘"这两个是从称呼角度说的，"来，比丘"是从佛陀或戒师授予受具足戒的角度说的。皈依受具足戒的比丘是从未生起羯磨文的受具足戒角度说的，"善良的"等是从功德角度说的，应该这样理解。
比丘条目解释结束。
学处和生活条目解释
现在，由于"比丘们的"这个词没有特殊含义，所以不加分别，而是为了显示由于成就学处和生活而成为比丘们的学处和生活的成就者，所以说"学处"等。其中，应学习的是学处。三是数目限定。增上戒学是指增上、最高的戒，而且这个增上戒因为应该学习所以是学，因此称为增上戒学。增上心学和增上慧学也是同样的道理。


Katamaṃ panettha sīlaṃ, katamaṃ adhisīlaṃ, katamaṃ cittaṃ, katamaṃ adhicittaṃ, katamā paññā, katamā adhipaññāti? Vuccate – pañcaṅgadasaṅgasīlaṃ tāva sīlameva. Tañhi buddhe uppannepi anuppannepi loke pavattati. Uppanne buddhe tasmiṃ sīle buddhāpi sāvakāpi mahājanaṃ samādapenti. Anuppanne buddhe paccekabuddhā ca kammavādino ca dhammikā samaṇabrāhmaṇā cakkavattī ca mahārājāno mahābodhisattā ca samādapenti. Sāmampi paṇḍitā samaṇabrāhmaṇā samādiyanti. Te taṃ kusalaṃ dhammaṃ paripūretvā devesu ca manussesu ca sampattiṃ anubhonti. Pātimokkhasaṃvarasīlaṃ pana ‘‘adhisīla’’nti vuccati, tañhi sūriyo viya pajjotānaṃ sineru viya pabbatānaṃ sabbalokiyasīlānaṃ adhikañceva uttamañca, buddhuppādeyeva ca pavattati, na vinā buddhuppādā. Na hi taṃ paññattiṃ uddharitvā añño satto ṭhapetuṃ sakkoti, buddhāyeva pana sabbaso kāyavacīdvāraajjhācārasotaṃ chinditvā tassa tassa vītikkamassa anucchavikaṃ taṃ sīlasaṃvaraṃ paññapenti. Pātimokkhasaṃvaratopi ca maggaphalasampayuttameva sīlaṃ adhisīlaṃ, taṃ pana idha anadhippetaṃ. Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevati.

Kāmāvacarāni pana aṭṭha kusalacittāni, lokiyaaṭṭhasamāpatticittāni ca ekajjhaṃ katvā cittamevāti veditabbāni. Buddhuppādānuppāde cassa pavatti, samādapanaṃ samādānañca sīle vuttanayeneva veditabbaṃ. Vipassanāpādakaṃ aṭṭhasamāpatticittaṃ pana ‘‘adhicitta’’nti vuccati. Tañhi adhisīlaṃ viya sīlānaṃ sabbalokiyacittānaṃ adhikañceva uttamañca, buddhuppādeyeva ca hoti, na vinā buddhuppādā. Tatopi ca maggaphalacittameva adhicittaṃ, taṃ pana idha anadhippetaṃ. Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevati.

‘‘Atthi dinnaṃ, atthi yiṭṭha’’nti (dha. sa. 1371; vibha. 793; ma. ni. 

以下是完整的直译：
那么这里哪个是戒，哪个是增上戒，哪个是心，哪个是增上心，哪个是慧，哪个是增上慧呢？回答：首先，五戒十戒只是戒而已。这些戒无论佛陀出世与否都存在于世间。当佛陀出世时，佛陀和弟子们都鼓励大众遵守这些戒。当佛陀未出世时，辟支佛、业论者、如法的沙门婆罗门、转轮圣王、大国王和大菩萨们都鼓励遵守。有智慧的沙门婆罗门也自己受持。他们圆满这些善法后，在天界和人间享受福报。但波罗提木叉律仪戒被称为"增上戒"，因为它就像太阳之于灯火、须弥山之于群山一样，超越和高于所有世俗戒律，而且只在佛陀出世时才出现，不会在佛陀未出世时出现。因为没有其他众生能够提出这样的制定，只有佛陀们完全切断身语门的违犯之流，为每一种违犯制定相应的戒律约束。比波罗提木叉律仪更增上的是与道果相应的戒，但这里不是指那个。因为成就那个的比丘不会行淫欲法。
应该理解，欲界的八种善心和世间的八种禅定心合在一起就是心。它在佛陀出世与否时都存在，关于鼓励和受持，应该按照在戒中所说的方式理解。但作为观的基础的八种禅定心被称为"增上心"。因为它就像增上戒对于诸戒一样，超越和高于所有世间心，而且只在佛陀出世时才有，不会在佛陀未出世时有。比那个更增上的是道果心，但这里不是指那个。因为成就那个的比丘不会行淫欲法。
"有布施，有供养"（法集论1371；分别论793；中

3.92) -ādinayappavattaṃ pana kammassakatañāṇaṃ paññā, sā hi buddhe uppannepi anuppannepi loke pavattati. Uppanne buddhe tassā paññāya buddhāpi buddhasāvakāpi mahājanaṃ samādapenti. Anuppanne buddhe paccekabuddhā ca kammavādino ca dhammikā samaṇabrāhmaṇā cakkavattī ca mahārājāno mahābodhisattā ca samādapenti. Sāmampi paṇḍitā sattā samādiyanti. Tathā hi aṅkuro dasavassasahassāni mahādānaṃ adāsi. Velāmo, vessantaro, aññe ca bahū paṇḍitamanussā mahādānāni adaṃsu. Te taṃ kusalaṃ dhammaṃ paripūretvā devesu ca manussesu ca sampattiṃ anubhaviṃsu. Tilakkhaṇākāraparicchedakaṃ pana vipassanāñāṇaṃ ‘‘adhipaññā’’ti vuccati. Sā hi adhisīla-adhicittāni viya sīlacittānaṃ sabbalokiyapaññānaṃ adhikā ceva uttamā ca, na ca vinā buddhuppādā loke pavattati. Tatopi ca maggaphalapaññāva adhipaññā, sā pana idha anadhippetā. Na hi taṃ samāpanno bhikkhu methunaṃ dhammaṃ paṭisevatīti.

Tatrāti tāsu tīsu sikkhāsu. Yāyaṃ adhisīlasikkhāti yā ayaṃ pātimokkhasīlasaṅkhātā adhisīlasikkhā. Etaṃ sājīvaṃ nāmāti etaṃ sabbampi bhagavatā vinaye ṭhapitaṃ sikkhāpadaṃ, yasmā ettha nānādesajātigottādibhedabhinnā bhikkhū saha jīvanti ekajīvikā sabhāgajīvikā sabhāgavuttino honti, tasmā ‘‘sājīva’’nti vuccati. Tasmiṃ sikkhatīti taṃ sikkhāpadaṃ cittassa adhikaraṇaṃ katvā ‘‘yathāsikkhāpadaṃ nu kho sikkhāmi na sikkhāmī’’ti cittena olokento sikkhati. Na kevalañcāyametasmiṃ sājīvasaṅkhāte sikkhāpadeyeva sikkhati, sikkhāyapi sikkhati, ‘‘etaṃ sājīvaṃ nāmā’’ti imassa pana anantarassa padassa vasena ‘‘tasmiṃ sikkhatī’’ti vuttaṃ. Kiñcāpi taṃ evaṃ vuttaṃ, atha kho ayamettha attho daṭṭhabbo – tassā ca sikkhāya sikkhaṃ paripūrento sikkhati, tasmiñca sikkhāpade avītikkamanto sikkhatīti. Tena vuccati sājīvasamāpannoti idampi anantarassa sājīvapadasseva vasena vuttaṃ. Yasmā pana so sikkhampi samāpanno, tasmā sikkhāsamāpannotipi atthato veditabbo. Evañhi sati ‘‘sikkhāsājīvasamāpanno’’ti etassa padassa padabhājanampi paripuṇṇaṃ hoti.

Sikkhāsājīvapadabhājanīyaṃ niṭṭhitaṃ.

Sikkhāpaccakkhānavibhaṅgavaṇṇanā

Sikkhaṃappaccakkhāya dubbalyaṃ anāvikatvāti sikkhañca appaṭikkhipitvā dubbalabhāvañca appakāsetvā. Yasmā ca dubbalye āvikatepi sikkhā appaccakkhātāva hoti, sikkhāya pana paccakkhātāya dubbalyaṃ āvikatameva hoti. Tasmā ‘‘dubbalyaṃ anāvikatvā’’ti iminā padena na koci visesattho labbhati. Yathā pana ‘‘dirattatirattaṃ sahaseyyaṃ kappeyyā’’ti vutte dirattavacanena na koci visesattho labbhati, kevalaṃ lokavohāravasena byañjanasiliṭṭhatāya mukhārūḷhatāya etaṃ vuttaṃ. Evamidampi vohāravasena byañjanasiliṭṭhatāya mukhārūḷhatāya vuttanti veditabbaṃ.

Yasmā vā bhagavā sātthaṃ sabyañjanaṃ dhammaṃ deseti, tasmā ‘‘sikkhaṃ appaccakkhāyā’’ti iminā atthaṃ sampādetvā ‘‘dubbalyaṃ anāvikatvā’’ti iminā byañjanaṃ sampādeti. Parivārakapadavirahitañhi ekameva atthapadaṃ vuccamānaṃ parivāravirahito rājā viya, vatthālaṅkāravirahito viya ca puriso na sobhati; parivārakena pana atthānulomena sahāyapadena saddhiṃ taṃ sobhatīti.



以下是完整的简体中文直译:
3.92\ 然而,业所生智慧是以等起方式运作的智慧,无论佛陀出世与否,它都存在于世间。当佛陀出世时,佛陀和佛弟子们都以这种智慧教导大众。当佛陀未出世时,辟支佛、业报论者、如法的沙门婆罗门、转轮圣王、大国王和大菩萨们都以此教导。有智慧的众生也自己修习。例如,安古罗布施十万年之久。毗罗摩、毗首安哆罗(vessantara)和其他许多智者都行大布施。他们圆满这种善法后,在天上人间享受富贵。而能辨别三相的毗婆舍那智被称为"增上慧"。因为它像增上戒和增上心一样,超越并高于一切世间的戒、定和慧,但若无佛陀出世则不会在世间生起。其中,道果慧才是真正的增上慧,但这里并不是指这个。因为已证得增上慧的比丘是不会行淫的。
在那里:指在这三学中。这增上戒学:指这个称为波罗提木叉戒的增上戒学。这称为共同生活:这一切都是世尊在律中制定的学处,因为不同地方、种族、姓氏等的比丘们在此共同生活,过着相同的生活,有着相同的行为,所以称为"共同生活"。在其中学习:以此学处为心的所缘,心中审视"我是否如学处那样学习",如此学习。不仅在这称为共同生活的学处中学习,也在学处中学习,"这称为共同生活"这句话之后接着说"在其中学习"。虽然是这样说的,但这里应当理解为:圆满地修学那个学处而学习,不违犯那个学处而学习。因此说为受持共同生活:这也是依据前面"共同生活"这个词而说的。但因为他也受持学处,所以从意义上也应理解为受持学处。这样,对"受持学处和共同生活"这个词的词义解释也就完整了。
学处与共同生活的词义解释完毕。
舍学的分别解释
不舍学处且不表露软弱:既不舍弃学处,也不表露软弱。即使表露了软弱,学处也未被舍弃;但如果舍弃了学处,软弱就已经表露出来了。因此,"不表露软弱"这个词并没有增加任何特别的含义。就像说"同宿二夜三夜"时,"二夜"一词并没有增加任何特别的含义,只是根据世俗用语为了措辞优美和口语习惯而这样说的。同样,这里也应理解为是根据惯用语言为了措辞优美和口语习惯而这样说的。
或者,因为世尊说法具足义理和文词,所以用"不舍学处"来表达意义,用"不表露软弱"来完善文词。因为单独说一个没有配套词的意义词,就像没有随从的国王,或没有衣饰的人一样不庄严;但与表达相应意义的配套词一起说出来就庄严了。


Yasmā vā sikkhāpaccakkhānassa ekaccaṃ dubbalyāvikammaṃ attho hoti, tasmā taṃ sandhāya ‘‘sikkhaṃ appaccakkhāyā’’tipadassa atthaṃ vivaranto ‘‘dubbalyaṃ anāvikatvā’’ti āha.

Tattha siyā yasmā na sabbaṃ dubbalyāvikammaṃ sikkhāpaccakkhānaṃ, tasmā ‘‘dubbalyaṃ anāvikatvā’’ti paṭhamaṃ vatvā tassa atthaniyamanatthaṃ ‘‘sikkhaṃ appaccakkhāyā’’ti vattabbanti, tañca na; kasmā? Atthānukkamābhāvato. ‘‘Sikkhāsājīvasamāpanno’’ti hi vuttattā yaṃ sikkhaṃ samāpanno, taṃ appaccakkhāyāti vuccamāno anukkameneva attho vutto hoti, na aññathā. Tasmā idameva paṭhamaṃ vuttanti.

Apica anupaṭipāṭiyāpi ettha attho veditabbo. Kathaṃ? ‘‘Sikkhāsājīvasamāpanno’’ti ettha yaṃ sikkhaṃ samāpanno taṃ appaccakkhāya yañca sājīvaṃ samāpanno tattha dubbalyaṃ anāvikatvāti.

Idāni sikkhāpaccakkhānadubbalyāvikammānaṃ visesāvisesaṃ sikkhāpaccakkhānalakkhaṇañca dassento ‘‘atthi bhikkhave’’tiādimāha. Tattha atthi bhikkhavetiādīni dve mātikāpadāni; tāni vibhajanto ‘‘kathañca bhikkhave’’tiādimāha. Tatrāyaṃ anuttānapadavaṇṇanā – kathanti kena ākārena. Dubbalyāvikammañcāti dubbalyassa āvikammañca. Idhāti imasmiṃ sāsane. Ukkaṇṭhitoti anabhiratiyā imasmiṃ sāsane kicchajīvikappatto. Atha vā ajja yāmi, sve yāmi, ito yāmi, ettha yāmīti uddhaṃ kaṇṭhaṃ katvā viharamāno, vikkhitto anekaggoti vuttaṃ hoti. Anabhiratoti sāsane abhirativirahito.

Sāmaññā cavitukāmoti samaṇabhāvato apagantukāmo. Bhikkhubhāvanti bhikkhubhāvena. Karaṇatthe upayogavacanaṃ. ‘‘Kaṇṭhe āsattena aṭṭīyeyyā’’tiādīsu (pārā. 162) pana yathālakkhaṇaṃ karaṇavacaneneva vuttaṃ. Aṭṭīyamānoti aṭṭaṃ pīḷitaṃ dukkhitaṃ viya attānaṃ ācaramāno; tena vā bhikkhubhāvena aṭṭo kariyamāno pīḷiyamānoti attho. Harāyamānoti lajjamāno. Jigucchamānoti asuciṃ viya taṃ jigucchanto. Gihibhāvaṃ patthayamānotiādīni uttānatthāniyeva. Yaṃnūnāhaṃ buddhaṃ paccakkheyyanti ettha yaṃnūnāti parivitakkadassane nipāto. Idaṃ vuttaṃ hoti – ‘‘sacāhaṃ buddhaṃ paccakkheyyaṃ, sādhu vata me siyā’’ti. Vadati viññāpetīti imamatthaṃ etehi vā aññehi vā byañjanehi vacībhedaṃ katvā vadati ceva, yassa ca vadati, taṃ viññāpeti jānāpeti. Evampīti uparimatthasampiṇḍanatto pikāro. Evampi dubbalyāvikammañceva hoti sikkhā ca appaccakkhātā, aññathāpi.

Idāni taṃ aññathāpi dubbalyāvikammaṃ sikkhāya ca appaccakkhānaṃ dassento ‘‘atha vā panā’’tiādimāha. Taṃ sabbaṃ atthato uttānameva. Padato panettha ādito paṭṭhāya ‘‘buddhaṃ paccakkheyyaṃ, dhammaṃ, saṅghaṃ, sikkhaṃ, vinayaṃ, pātimokkhaṃ, uddesaṃ, upajjhāyaṃ, ācariyaṃ, saddhivihārikaṃ, antevāsikaṃ, samānupajjhāyakaṃ, samānācariyakaṃ, sabrahmacāriṃ paccakkheyya’’nti imāni cuddasa padāni paccakkhānākārena vuttāni.

Gihī assantiādīni ‘‘gihī, upāsako, ārāmiko, sāmaṇero, titthiyo, titthiyasāvako, assamaṇo, asakyaputtiyo assa’’nti imāni aṭṭha padāni ‘‘assa’’nti iminā bhāvavikappākārena vuttāni. Evaṃ ‘‘yaṃnūnāha’’nti iminā paṭisaṃyuttāni dvāvīsati padāni.

46. Yathā ca etāni, evaṃ ‘‘yadi panāhaṃ, apāhaṃ, handāhaṃ, hoti me’’ti imesu ekamekena paṭisaṃyuttāni dvāvīsatīti sabbāneva satañca dasa ca padāni honti.



以下是完整的简体中文直译:
或者,因为表露某些软弱就是舍学的意思,所以为了说明这一点,他在解释"不舍学处"这个词的含义时说"不表露软弱"。
在这里可能会有人说,因为不是所有表露软弱都是舍学,所以应该先说"不表露软弱",然后为了确定其含义再说"不舍学处"。但这是不对的。为什么?因为这不符合意义的顺序。由于已经说了"受持学处和共同生活",所以说"不舍所受持的学处"才是按顺序表达意思,不能颠倒。因此这个词应该先说。
此外,这里的意思也可以按相反的顺序理解。怎么理解?在"受持学处和共同生活"中,不舍弃所受持的学处,不表露对所受持的共同生活的软弱。
现在,为了显示舍学和表露软弱的异同以及舍学的特征,他说"诸比丘,有"等。其中"诸比丘,有"等是两个纲要句;为了解释这些,他说"诸比丘,如何"等。这里是对非浅显词语的解释 - 如何:以何种方式。表露软弱:表露软弱。此中:在这个教法中。厌倦:因不喜乐而在这个教法中过着艰难的生活。或者,今天要走,明天要走,从这里走,到那里走,这样仰着头生活,心散乱不专注的意思。不喜乐:缺乏对教法的喜乐。
想要舍弃沙门身份:想要离开沙门的状态。比丘身份:以比丘身份。这是以宾格表示工具格。但在"被挂在喉咙上而感到痛苦"等句中,则按规则用工具格表达。感到痛苦:表现得好像自己受到折磨、压迫和痛苦;或者被那比丘身份折磨、压迫的意思。羞耻:感到羞愧。厌恶:像厌恶不净物一样厌恶它。渴望在家生活等:意思很明显。我应该舍弃佛陀:这里的"应该"是表示考虑的虚词。意思是:"如果我舍弃佛陀,那对我来说会很好。"说、表达:用这些或其他词语发出声音来说,并且向他所说的人表达、使知道。也是如此:这里的"也"字是为了总结上面的意思。这也是表露软弱,而学处未被舍弃,其他情况也是如此。
现在,为了显示其他情况下的表露软弱和未舍学处,他说"或者"等。这些在意义上都很明显。在词语方面,从开始起"我应该舍弃佛陀、法、僧、学处、律、波罗提木叉、诵戒、和尚、阿阇梨、同住弟子、亲教弟子、同和尚、同阿阇梨、同梵行者",这十四个词是以舍弃的方式说的。
"成为在家人"等,即"成为在家人、优婆塞、园民、沙弥、外道、外道弟子、非沙门、非释迦子",这八个词是以"成为"这个存在的假设方式说的。这样,与"我应该"相连的共有二十二个词。
46\ 就像这些一样,与"如果我、噢我、来吧我、我有"这些每一个相连的也各有二十二个,所以总共有一百一十个词。

47. Tato paraṃ saritabbavatthudassananayena pavattāni ‘‘mātaraṃ sarāmī’’tiādīni sattarasa padāni. Tattha khettanti sālikhettādiṃ. Vatthunti tiṇapaṇṇasākaphalāphalasamuṭṭhānaṭṭhānaṃ. Sippanti kumbhakārapesakārasippādikaṃ.

48. Tato paraṃ sakiñcanasapalibodhabhāvadassanavasena pavattāni ‘‘mātā me atthi, sā mayā posetabbā’’tiādīni nava padāni.

49. Tato paraṃ sanissayasappatiṭṭhabhāvadassanavasena pavattāni ‘‘mātā me atthi, sā maṃ posessatī’’tiādīni soḷasa padāni.

50. Tato paraṃ ekabhattaekaseyyabrahmacariyānaṃ dukkarabhāvadassanavasena pavattāni ‘‘dukkara’’ntiādīni aṭṭha padāni.

Tattha dukkaranti ekabhattādīnaṃ karaṇe dukkarataṃ dasseti. Na sukaranti sukarabhāvaṃ paṭikkhipati. Evaṃ duccaraṃ na sucaranti ettha. Na ussahāmīti tattha ussāhābhāvaṃ asakkuṇeyyataṃ dasseti. Na visahāmīti asayhataṃ dasseti. Na ramāmīti ratiyā abhāvaṃ dasseti. Nābhiramāmīti abhiratiyā abhāvaṃ dasseti. Evaṃ imāni ca paññāsa, purimāni ca dasuttarasatanti saṭṭhisataṃ padāni dubbalyāvikammavāre vuttānīti veditabbāni.



以下是完整的简体中文直译:
47\ 此后,以显示应记忆事物的方式陈述的"我记得母亲"等十七个词。其中,"田地"指稻田等。"地"指草、叶、蔬菜、水果等生长的地方。"工艺"指陶工、织工等工艺。
48\ 此后,以显示有牵挂、有障碍状态的方式陈述的"我有母亲,我应该赡养她"等九个词。
49\ 此后,以显示有依靠、有支持状态的方式陈述的"我有母亲,她会养我"等十六个词。
50\ 此后,以显示一食、一宿、梵行难行的方式陈述的"难行"等八个词。
其中,"难行"显示一食等的行为是难行的。"不容易"否定容易的状态。同样在"难作不易作"中也是如此。"我无法努力"显示对此缺乏努力,无法做到。"我无法承担"显示无法忍受。"我不喜欢"显示缺乏喜爱。"我不乐意"显示缺乏乐意。这样,这五十个词,加上前面一百一十个词,总共一百六十个词应当理解为在表露软弱一节中所说的。

51. Sikkhāpaccakkhānavārepi ‘‘kathañca bhikkhave’’ti ādi sabbaṃ atthato uttānameva. Padato panetthāpi ‘‘buddhaṃ paccakkhāmi, dhammaṃ, saṅghaṃ, sikkhaṃ, vinayaṃ, pātimokkhaṃ, uddesaṃ, upajjhāyaṃ, ācariyaṃ, saddhivihārikaṃ, antevāsikaṃ, samānupajjhāyakaṃ, samānācariyakaṃ, sabrahmacāriṃ paccakkhāmī’’ti imāni cuddasa padāni sikkhāpaccakkhānavacanasambandhena pavattāni. Sabbapadesu ca ‘‘vadati viññāpetī’’ti vacanassa ayamattho – vacībhedaṃ katvā vadati, yassa ca vadati taṃ teneva vacībhedena ‘‘ayaṃ sāsanaṃ jahitukāmo sāsanato muccitukāmo bhikkhubhāvaṃ cajitukāmo imaṃ vākyabhedaṃ karotī’’ti viññāpeti sāveti jānāpeti.

Sace panāyaṃ ‘‘buddhaṃ paccakkhāmī’’ti vattukāmo padapaccābhaṭṭhaṃ katvā ‘‘paccakkhāmi buddha’’nti vā vadeyya. Milakkhabhāsāsu vā aññatarabhāsāya tamatthaṃ vadeyya. ‘‘Buddhaṃ paccakkhāmī’’ti vattukāmo uppaṭipāṭiyā ‘‘dhammaṃ paccakkhāmī’’ti vā ‘‘sabrahmacāriṃ paccakkhāmī’’ti vā vadeyya, seyyathāpi uttarimanussadhammavibhaṅge ‘‘paṭhamaṃ jhānaṃ samāpajjāmī’’ti vattukāmo ‘‘dutiyaṃ jhāna’’nti vadati, sace yassa vadati so ‘‘ayaṃ bhikkhubhāvaṃ cajitukāmo etamatthaṃ vadatī’’ti ettakamattampi jānāti, viraddhaṃ nāma natthi; khettameva otiṇṇaṃ, paccakkhātāva hoti sikkhā. Sakkattā vā brahmattā vā cutasatto viya cutova hoti sāsanā.

Sace pana ‘‘buddhaṃ paccakkhi’’nti vā, ‘‘buddhaṃ paccakkhissāmī’’ti vā, ‘‘buddhaṃ paccakkheyya’’nti vāti atītānāgataparikappavacanehi vadati, dūtaṃ vā pahiṇāti, sāsanaṃ vā peseti, akkharaṃ vā chindati, hatthamuddāya vā tamatthaṃ āroceti, appaccakkhātā hoti sikkhā. Uttarimanussadhammārocanaṃ pana hatthamuddāyapi sīsaṃ eti. Sikkhāpaccakkhānaṃ manussajātikasattassa santike cittasampayuttaṃ vacībhedaṃ karontasseva sīsaṃ eti. Vacībhedaṃ katvā viññāpentopi ca yadi ‘‘ayameva jānātū’’ti ekaṃ niyametvā āroceti, tañca soyeva jānāti, paccakkhātā hoti sikkhā. Atha so na jānāti, añño samīpe ṭhito jānāti, appaccakkhātā hoti sikkhā. Atha dvinnaṃ ṭhitaṭṭhāne dvinnampi niyametvā ‘‘etesaṃ ārocemī’’ti vadati, tesu ekasmiṃ jānantepi dvīsu jānantesupi paccakkhātāva hoti sikkhā. Evaṃ sambahulesupi veditabbaṃ.

Sace pana anabhiratiyā pīḷito sabhāge bhikkhū parisaṅkamāno ‘‘yo koci jānātū’’ti uccasaddaṃ karonto ‘‘buddhaṃ paccakkhāmī’’ti vadati, tañca avidūre ṭhito navakammiko vā añño vā samayaññū puriso sutvā ‘‘ukkaṇṭhito ayaṃ samaṇo gihibhāvaṃ pattheti, sāsanato cuto’’ti jānāti, paccakkhātāva hoti sikkhā. Taṅkhaṇaññeva pana apubbaṃ acarimaṃ dujjānaṃ, sace āvajjanasamaye jānāti; yathā pakatiyā loke manussā vacanaṃ sutvā jānanti, paccakkhātā hoti sikkhā. Atha aparabhāge ‘‘kiṃ iminā vutta’’nti kaṅkhanto cirena jānāti, appaccakkhātā hoti sikkhā. Idañhi sikkhāpaccakkhānañca upari abhūtārocanaduṭṭhullavācā-attakāmaduṭṭhadosabhūtā-rocanasikkhāpadāni ca ekaparicchedāni. Āvajjanasamaye ñāte eva sīsaṃ enti, ‘‘kiṃ ayaṃ bhaṇatī’’ti kaṅkhatā cirena ñāte sīsaṃ na enti. Yathā cāyaṃ ‘‘buddhaṃ paccakkhāmī’’ti pade vinicchaye vutto; evaṃ sabbapadesu veditabbo.



51. 在学处舍弃一节中，"诸比丘，如何"等的全部内容从意义上来说都是明显的。但在这里从词语上来说，"我舍弃佛、法、僧、学处、律、波罗提木叉、诵戒、和尚、阿阇梨、依止弟子、近住弟子、同和尚者、同阿阇梨者、同梵行者"，这十四个词语是与舍弃学处的语句相关联而出现的。在所有词语中,"说出、表明"这个说法的意思是:通过语言表达来说出,并且对他所说的那个人,通过同样的语言表达来"表明、使知道、使了解"这个人"想要放弃教法,想要脱离教法,想要舍弃比丘身份,而作出这样的语言表达"。
如果这个人想说"我舍弃佛",但颠倒词序说成"舍弃我佛"。或者用粗俗语言或其他某种语言来表达那个意思。想说"我舍弃佛"却颠倒顺序说"我舍弃法"或"我舍弃同梵行者",就像在上人法分别中想说"我证入初禅"却说"第二禅"一样,如果他所说的对象知道"这个人想要舍弃比丘身份而说这样的话",仅仅知道这么多,就不算失败;已经进入领域,学处就已经被舍弃了。就像从帝释天或梵天身份堕落的有情一样,他就从教法中堕落了。
但如果他用过去时、未来时或假设语气说"舍弃了佛"或"将舍弃佛"或"应该舍弃佛",或者派遣使者,或者发送消息,或者写字,或者用手势表达那个意思,学处就不算被舍弃。但是宣称上人法即使用手势也算数。舍弃学处只有在人类面前,伴随内心而作出语言表达时才算数。即使作出语言表达来表明,如果他指定"只让这一个人知道",而那个人确实知道了,学处就被舍弃了。如果那个人不知道,而另一个站在旁边的人知道了,学处就不算被舍弃。如果在两个人站立的地方,他指定两个人说"我告诉这两个人",如果其中一个知道或两个都知道,学处就被舍弃了。对于多人的情况也应该这样理解。
如果他因厌烦而痛苦,怀疑同类比丘,大声说"谁知道都行,我舍弃佛",而站在不远处的建筑工人或其他懂规矩的人听到后知道"这个沙门厌倦了,渴望在家生活,已经从教法中堕落了",学处就被舍弃了。但在那一刻是难以知道的,如果在注意力转向的时候知道;就像世间一般人听到话语后就知道一样,学处就被舍弃了。如果之后怀疑"这个人说了什么",过了很久才知道,学处就不算被舍弃。因为这个舍弃学处和上面的虚妄宣称、粗语、自赞毁他、真实宣称上人法等学处是同一类的。在注意力转向时知道才算数,如果怀疑"这个人说什么"而过了很久才知道就不算数。就像在"我舍弃佛"这个词语的判定中所说的那样,对所有词语都应该这样理解。


Yasmā ca yadā sikkhā paccakkhātā hoti, tadā ‘‘yaṃnūnāhaṃ buddhaṃ paccakkheyya’’ntiādīni avadatāpi dubbalyaṃ āvikatameva hoti; tasmā sabbesaṃ padānaṃ avasāne vuttaṃ – ‘‘evampi, bhikkhave, dubbalyāvikammañceva hoti sikkhā ca paccakkhātā’’ti.

Tato paraṃ gihīti maṃ dhārehīti ettha sacepi ‘‘gihī bhavissāmī’’ti vā ‘‘gihī homī’’ti vā ‘‘gihī jātomhī’’ti vā ‘‘gihimhī’’ti vā vadati, appaccakkhātā hoti sikkhā. Sace pana ‘‘ajja paṭṭhāya gihīti maṃ dhārehī’’ti vā ‘‘jānāhī’’ti vā ‘‘sañjānāhī’’ti vā ‘‘manasi karohī’’ti vā vadati, ariyakena vā vadati milakkhakena vā; evametasmiṃ atthe vutte yassa vadati, sace so jānāti, paccakkhātā hoti sikkhā. Esa nayo sesesupi ‘‘upāsako’’tiādīsu sattasu padesu. Evaṃ imāni ca aṭṭha, purimāni ca cuddasāti dvāvīsati padāni honti.

52. Ito paraṃ purimāneva cuddasa padāni ‘‘alaṃ me, kinnu me, na mamattho, sumuttāha’’nti imehi catūhi yojetvā vuttāni chappaññāsa honti. Tattha alanti hotu, pariyattanti attho. Kiṃnu meti kiṃ mayhaṃ kiccaṃ, kiṃ karaṇīyaṃ, kiṃ sādhetabbanti attho. Na mamatthoti natthi mama attho. Sumuttāhanti sumutto ahaṃ. Sesamettha vuttanayameva. Evaṃ imāni ca chappaññāsa purimāni ca dvāvīsatīti aṭṭhasattati padāni sarūpeneva vuttāni.

53. Yasmā pana tesaṃ vevacanehipi sikkhāpaccakkhānaṃ hoti, tasmā ‘‘yāni vā panaññānipī’’tiādimāha. Tattha yāni vā panaññānipīti pāḷiyaṃ ‘‘buddha’’ntiādīni āgatapadāni ṭhapetvā yāni aññāni atthi. Buddhavevacanāni vāti buddhassa vā pariyāyanāmāni…pe… asakyaputtiyassa vā. Tattha vaṇṇapaṭṭhāne āgataṃ nāmasahassaṃ upāligāthāsu (ma. ni. 

因为当学处被舍弃时,即使不说"我应该舍弃佛"等话,软弱也已经显露出来了;所以在所有词语的结尾说:"诸比丘,这样也是显露软弱和舍弃学处。"
在那之后,"把我当作在家人来看待"这句话中,即使他说"我将成为在家人"或"我是在家人"或"我已成为在家人"或"我在家",学处都不算被舍弃。但是如果他说"从今天开始把我当作在家人来看待"或"知道"或"认识"或"记住",无论用雅利安语还是粗俗语言说;当以这种方式表达这个意思时,如果他所说的对象知道了,学处就被舍弃了。这个原则也适用于其他"优婆塞"等七个词语。这样就有这八个词语,加上前面的十四个词语,总共二十二个词语。
52. 从这里开始,把前面的十四个词语与"够了""何必""我不需要""我很好地解脱了"这四个词组合,就成了五十六个。其中,"够了"的意思是足够了、满足了。"何必"的意思是我有什么事、什么该做的、什么该完成的。"我不需要"的意思是我没有需要。"我很好地解脱了"的意思是我已经很好地解脱了。其余的与前面说的方法相同。这样,这五十六个加上前面的二十二个,总共七十八个词语被明确地说出。
53. 因为用它们的同义词也可以舍弃学处,所以说"或者其他任何"等。其中,"或者其他任何"是指除了在经文中出现的"佛"等词语之外的其他词语。"佛的同义词"是指佛的别名...乃至...非释迦子的。其中,在赞颂中出现的千名称,在优波离偈 (中部)

2.76) nāmasataṃ aññāni ca guṇato labbhamānāni nāmāni ‘‘buddhavevacanānī’’ti veditabbāni. Sabbānipi dhammassa nāmāni dhammavevacanānīti veditabbāni. Esa nayo sabbattha.

Ayaṃ panettha yojanā – buddhaṃ paccakkhāmīti na vevavacanena paccakkhānaṃ yathārutameva. ‘‘Sammāsambuddhaṃ paccakkhāmi, anantabuddhiṃ, anomabuddhiṃ, bodhipaññāṇaṃ, dhīraṃ, vigatamohaṃ, pabhinnakhīlaṃ, vijitavijayaṃ paccakkhāmī’’ti evamādibuddhavevacanena sikkhāpaccakkhānaṃ.

Dhammaṃ paccakkhāmīti na vevacanena paccakkhānaṃ, yathārutameva. ‘‘Svākkhātaṃ dhammaṃ paccakkhāmi, sandiṭṭhikaṃ, akālikaṃ, ehipassikaṃ, opaneyyikaṃ, paccattaṃ veditabbaṃ viññūhi dhammaṃ paccakkhāmi. Asaṅkhataṃ dhammaṃ paccakkhāmi; virāgaṃ, nirodhaṃ, amataṃ dhammaṃ paccakkhāmi, dīghanikāyaṃ paccakkhāmi, brahmajālaṃ majjhimanikāyaṃ, mūlapariyāyaṃ, saṃyuttanikāyaṃ, oghataraṇaṃ, aṅguttaranikāyaṃ, cittapariyādānaṃ, khuddakanikāyaṃ, jātakaṃ, abhidhammaṃ, kusalaṃ dhammaṃ, akusalaṃ dhammaṃ, abyākataṃ dhammaṃ, satipaṭṭhānaṃ, sammappadhānaṃ, iddhipādaṃ, indriyaṃ, balaṃ, bojjhaṅgaṃ, maggaṃ, phalaṃ, nibbānaṃ paccakkhāmī’’ti caturāsītidhammakkhandhasahassesu ekadhammakkhandhassapi nāmaṃ dhammavevacanameva. Evaṃ dhammavevacanena sikkhāpaccakkhānaṃ hoti.

Saṅghaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Suppaṭipannaṃ saṅghaṃ paccakkhāmi, ujuppaṭipannaṃ, ñāyappaṭipannaṃ, sāmīcippaṭipannaṃ saṅghaṃ, catupurisayugaṃ saṅghaṃ, aṭṭhapurisapuggalaṃ saṅghaṃ, āhuneyyaṃ saṅghaṃ, pāhuneyyaṃ, dakkhiṇeyyaṃ, añjalikaraṇīyaṃ, anuttaraṃ puññakkhettaṃ saṅghaṃ paccakkhāmī’’ti evaṃ saṅghavevacanena sikkhāpaccakkhānaṃ hoti.

Sikkhaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Bhikkhusikkhaṃ paccakkhāmi, bhikkhunīsikkhaṃ, adhisīlasikkhaṃ, adhicittasikkhaṃ, adhipaññāsikkhaṃ paccakkhāmī’’ti evaṃ sikkhāvevacanena sikkhāpaccakkhānaṃ hoti.

Vinayaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Bhikkhuvinayaṃ paccakkhāmi, bhikkhunīvinayaṃ, paṭhamaṃ pārājikaṃ, dutiyaṃ tatiyaṃ catutthaṃ pārājikaṃ, saṅghādisesaṃ, thullaccayaṃ, pācittiyaṃ, pāṭidesanīyaṃ, dukkaṭaṃ, dubbhāsitaṃ paccakkhāmī’’ti evamādivinayavevacanena sikkhāpaccakkhānaṃ hoti.

Pātimokkhaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Bhikkhupātimokkhaṃ bhikkhunīpātimokkhaṃ paccakkhāmī’’ti evaṃ pātimokkhavevacanena sikkhāpaccakkhānaṃ hoti.

Uddesaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Bhikkhupātimokkhuddesaṃ, bhikkhunīpātimokkhuddesaṃ , paṭhamaṃ pātimokkhuddesaṃ, dutiyaṃ tatiyaṃ catutthaṃ pañcamaṃ pātimokkhuddesaṃ, sammāsambuddhuddesaṃ, anantabuddhiuddesaṃ, anomabuddhiuddesaṃ, bodhipaññāṇuddesaṃ, dhīruddesaṃ, vigatamohuddesaṃ, pabhinnakhīluddesaṃ, vijitavijayuddesaṃ paccakkhāmī’’ti evamādiuddesavevacanena sikkhāpaccakkhānaṃ hoti.

Upajjhāyaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Yo maṃ pabbājesi, yo maṃ upasampādesi, yassa mūlenāhaṃ pabbajito, yassa mūlenāhaṃ upasampanno, yassamūlikā mayhaṃ pabbajjā, yassamūlikā mayhaṃ upasampadā tāhaṃ paccakkhāmī’’ti evaṃ upajjhāyavevacanena sikkhāpaccakkhānaṃ hoti.


2.76) 中的一百个名称,以及其他从功德而得的名称,都应理解为"佛的同义词"。所有法的名称都应理解为法的同义词。这个原则适用于所有情况。
这里的组合方式如下 - "我舍弃佛"不是用同义词舍弃,而是按字面意思。"我舍弃正等觉者、无量智者、无上智者、觉悟智者、智者、离痴者、破除障碍者、征服胜利者"等,这样用佛的同义词来舍弃学处。
"我舍弃法"不是用同义词舍弃,而是按字面意思。"我舍弃善说法、现见法、无时法、来见法、引导法、智者各自证知法。我舍弃无为法;我舍弃离贪法、灭法、不死法,我舍弃长部,我舍弃梵网、中部、根本法门、相应部、度暴流、增支部、心迷乱、小部、本生、阿毗达摩、善法、不善法、无记法、念处、正勤、神足、根、力、觉支、道、果、涅槃"等,在八万四千法蕴中任何一个法蕴的名称都是法的同义词。这样用法的同义词来舍弃学处。
"我舍弃僧"不是用同义词舍弃。"我舍弃善行道僧、直行道僧、如理行道僧、正当行道僧,四双八辈僧,应请僧、应供僧、应施僧、应合掌僧、无上福田僧"等,这样用僧的同义词来舍弃学处。
"我舍弃学处"不是用同义词舍弃。"我舍弃比丘学处、比丘尼学处、增上戒学处、增上心学处、增上慧学处"等,这样用学处的同义词来舍弃学处。
"我舍弃律"不是用同义词舍弃。"我舍弃比丘律、比丘尼律,第一波罗夷、第二第三第四波罗夷、僧残、偷兰遮、波逸提、波罗提提舍尼、突吉罗、恶说"等,这样用律的同义词来舍弃学处。
"我舍弃波罗提木叉"不是用同义词舍弃。"我舍弃比丘波罗提木叉、比丘尼波罗提木叉"等,这样用波罗提木叉的同义词来舍弃学处。
"我舍弃诵戒"不是用同义词舍弃。"我舍弃比丘波罗提木叉诵、比丘尼波罗提木叉诵,第一波罗提木叉诵、第二第三第四第五波罗提木叉诵,正等觉者诵、无量智者诵、无上智者诵、觉悟智者诵、智者诵、离痴者诵、破除障碍者诵、征服胜利者诵"等,这样用诵戒的同义词来舍弃学处。
"我舍弃和尚"不是用同义词舍弃。"我舍弃让我出家的人,让我受具足戒的人,我依止他出家,我依止他受具足戒,我的出家是以他为根本,我的具足戒是以他为根本"等,这样用和尚的同义词来舍弃学处。


Ācariyaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Yo maṃ pabbājesi, yo maṃ anussāvesi, yāhaṃ nissāya vasāmi, yāhaṃ uddisāpemi, yāhaṃ paripucchāmi, yo maṃ uddisati, yo maṃ paripucchāpeti tāhaṃ paccakkhāmī’’ti evaṃ ācariyavevacanena sikkhāpaccakkhānaṃ hoti.

Saddhivihārikaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Yāhaṃ pabbājesiṃ, yāhaṃ upasampādesiṃ, mayhaṃ mūlena yo pabbajito, mayhaṃ mūlena yo upasampanno, mayhaṃmūlikā yassa pabbajjā, mayhaṃ mūlikā yassa upasampadā tāhaṃ paccakkhāmī’’ti evaṃ saddhivihārikavevacanena sikkhāpaccakkhānaṃ hoti.

Antevāsikaṃpaccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Yāhaṃ pabbājesiṃ, yāhaṃ anussāvesiṃ, yo maṃ nissāya vasati, yo maṃ uddisāpeti, yo maṃ paripucchati, yassāhaṃ uddisāmi, yāhaṃ paripucchāpemi taṃ paccakkhāmī’’ti evaṃ antevāsikavevacanena sikkhāpaccakkhānaṃ hoti.

Samānupajjhāyakaṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Mayhaṃ upajjhāyo yaṃ pabbājesi, yaṃ upasampādesi, yo tassa mūlena pabbajito, yo tassa mūlena upasampanno, yassa tammūlikā pabbajjā, yassa tammūlikā upasampadā taṃ paccakkhāmī’’ti evaṃ samānupajjhāyakavevacanena sikkhāpaccakkhānaṃ hoti.

Samānācariyakaṃpaccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Mayhaṃ ācariyo yaṃ pabbājesi, yaṃ anussāvesi, yo taṃ nissāya vasati, yo taṃ uddisāpeti paripucchati, yassa me ācariyo uddisati, yaṃ paripucchāpeti taṃ paccakkhāmī’’ti evaṃ samānācariyakavevacanena sikkhāpaccakkhānaṃ hoti.

Sabrahmacāriṃ paccakkhāmīti na vevacanena paccakkhānaṃ. ‘‘Yenāhaṃ saddhiṃ adhisīlaṃ sikkhāmi, adhicittaṃ adhipaññaṃ sikkhāmi taṃ paccakkhāmī’’ti evaṃ sabrahmacārivevacanena sikkhāpaccakkhānaṃ hoti.

Gihīti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Āgārikoti maṃ dhārehi, kassako, vāṇijo, gorakkho, okallako, moḷibaddho, kāmaguṇikoti maṃ dhārehī’’ti evaṃ gihivevacanena sikkhāpaccakkhānaṃ hoti.

Upāsakoti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Dvevāciko upāsakoti maṃ dhārehi, tevāciko upāsako, buddhaṃ saraṇagamaniko, dhammaṃ saṅghaṃ saraṇagamaniko, pañcasikkhāpadiko dasasikkhāpadiko upāsakoti maṃ dhārehī’’ti evaṃ upāsakavevacanena sikkhāpaccakkhānaṃ hoti.

Ārāmikoti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Kappiyakārakoti maṃ dhārehi, veyyāvaccakaro, appaharitakārako, yāgubhājako, phalabhājako, khajjakabhājakoti maṃ dhārehī’’ti evaṃ ārāmikavevacanena sikkhāpaccakkhānaṃ hoti.

Sāmaṇeroti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Kumārakoti maṃ dhārehi, cellako, ceṭako, moḷigallo, samaṇuddeso’ti maṃ dhārehī’’ti evaṃ sāmaṇeravecanena sikkhāpaccakkhānaṃ hoti.

Titthiyoti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Nigaṇṭhoti maṃ dhārehi, ājīvako, tāpaso, paribbājako, paṇḍaraṅgoti maṃ dhārehī’’ti evaṃ titthiyavevacanena sikkhāpaccakkhānaṃ hoti.

Titthiyasāvakotimaṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Nigaṇṭhasāvakoti maṃ dhārehi’’ ājīvaka tāpasa paribbājaka paṇḍaraṅgasāvakoti maṃ dhārehīti evaṃ titthiyasāvakavevacanena sikkhāpaccakkhānaṃ hoti.


"我舍弃阿阇梨"不是用同义词舍弃。"我舍弃让我出家的人,让我宣布的人,我依止而住的人,我请他教导我的人,我向他请教的人,教导我的人,让我请教的人"等,这样用阿阇梨的同义词来舍弃学处。
"我舍弃依止弟子"不是用同义词舍弃。"我舍弃我让他出家的人,我让他受具足戒的人,依我而出家的人,依我而受具足戒的人,以我为根本而出家的人,以我为根本而受具足戒的人"等,这样用依止弟子的同义词来舍弃学处。
"我舍弃近住弟子"不是用同义词舍弃。"我舍弃我让他出家的人,我让他宣布的人,依我而住的人,请我教导他的人,向我请教的人,我教导的人,我让他请教的人"等,这样用近住弟子的同义词来舍弃学处。
"我舍弃同和尚者"不是用同义词舍弃。"我舍弃我的和尚让他出家的人,让他受具足戒的人,依他而出家的人,依他而受具足戒的人,以他为根本而出家的人,以他为根本而受具足戒的人"等,这样用同和尚者的同义词来舍弃学处。
"我舍弃同阿阇梨者"不是用同义词舍弃。"我舍弃我的阿阇梨让他出家的人,让他宣布的人,依他而住的人,请他教导请教的人,我的阿阇梨教导的人,让他请教的人"等,这样用同阿阇梨者的同义词来舍弃学处。
"我舍弃同梵行者"不是用同义词舍弃。"我舍弃与我一起学习增上戒、增上心、增上慧的人"等,这样用同梵行者的同义词来舍弃学处。
"把我当作在家人看待"不是用同义词舍弃。"把我当作家主、农夫、商人、牧牛人、下贱者、戴发髻者、享受欲乐者看待"等,这样用在家人的同义词来舍弃学处。
"把我当作优婆塞看待"不是用同义词舍弃。"把我当作二语优婆塞看待、三语优婆塞、皈依佛的优婆塞、皈依法僧的优婆塞、持五戒的优婆塞、持十戒的优婆塞看待"等,这样用优婆塞的同义词来舍弃学处。
"把我当作园民看待"不是用同义词舍弃。"把我当作净人看待、服务者、不损害绿草者、分发粥者、分发水果者、分发零食者看待"等,这样用园民的同义词来舍弃学处。
"把我当作沙弥看待"不是用同义词舍弃。"把我当作童子看待、乞儿、仆从、戴髻者、沙门随从看待"等,这样用沙弥的同义词来舍弃学处。
"把我当作外道看待"不是用同义词舍弃。"把我当作尼乾子看待、阿耆婆迦、苦行者、游行者、白衣看待"等,这样用外道的同义词来舍弃学处。
"把我当作外道弟子看待"不是用同义词舍弃。"把我当作尼乾子弟子看待"阿耆婆迦弟子、苦行者弟子、游行者弟子、白衣弟子看待等,这样用外道弟子的同义词来舍弃学处。


Assamaṇoti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Dussīloti maṃ dhārehi, pāpadhammo, asucisaṅkassarasamācāro, paṭicchannakammanto, assamaṇo samaṇapaṭiñño, abrahmacārī brahmacāripaṭiñño, antopūti, avassuto, kasambujāto, koṇṭho’ti maṃ dhārehī’’ti evaṃ assamaṇavevacanena sikkhāpaccakkhānaṃ hoti.

Asakyaputtiyoti maṃ dhārehīti na vevacanena paccakkhānaṃ. ‘‘Na sammāsambuddhaputtoti maṃ dhārehi, na anantabuddhiputto, na anomabuddhiputto, na bodhipaññāṇaputto, na dhīraputto, na vigatamohaputto, na pabhinnakhīlaputto , na vijitavijayaputtoti maṃ dhārehī’’ti evamādiasakyaputtiyavevacanena sikkhāpaccakkhānaṃ hoti.

Tehi ākārehi tehi liṅgehi tehi nimittehīti tehi ‘‘buddhavevacanāni vā’’tiādinā nayena vuttehi buddhādīnaṃ vevacanehi. Vevacanāni hi sikkhāpaccakkhānassa kāraṇattā ākārāni, buddhādīnaṃ saṇṭhānadīpanattā sikkhāpaccakkhānasaṇṭhānattā eva vā liṅgāni, sikkhāpaccakkhānassa sañjānanahetuto manussānaṃ tilakādīni viya nimittānīti vuccanti. Evaṃ kho bhikkhaveti ito paraṃ aññassa sikkhāpaccakkhānakāraṇassa abhāvato niyamento āha. Ayañhettha attho, evameva dubbalyāvikammañceva hoti sikkhāpaccakkhānañca, na ito paraṃ kāraṇamatthīti.



"把我当作非沙门看待"不是用同义词舍弃。"把我当作恶戒者看待、恶法者、不净可疑行为者、隐藏恶行者、非沙门而自称沙门者、非梵行者而自称梵行者、内心腐败者、漏泄者、如垃圾堆生长者、如烂木头者看待"等,这样用非沙门的同义词来舍弃学处。
"把我当作非释迦子看待"不是用同义词舍弃。"把我当作非正等觉子看待、非无量智子、非无上智子、非觉悟智子、非智者子、非离痴者子、非破除障碍者子、非征服胜利者子看待"等,这样用非释迦子的同义词来舍弃学处。
"以那些形式、那些标志、那些特征"是指以"佛的同义词等"等方式所说的佛等的同义词。因为同义词是舍弃学处的原因,所以称为形式;因为它们表示佛等的形态,或者因为它们就是舍弃学处的形态,所以称为标志;因为它们是人们识别舍弃学处的原因,就像人的胎记等,所以称为特征。"诸比丘,就是这样"从这里开始,因为没有其他舍弃学处的原因,所以限定地说。这里的意思是,正是这样显露软弱和舍弃学处,没有其他的原因了。

54. Evaṃ sikkhāpaccakkhānalakkhaṇaṃ dassetvā appaccakkhāne asammohatthaṃ tasseva ca sikkhāpaccakkhānalakkhaṇassa puggalādivasena vipattidassanatthaṃ ‘‘kathañca, bhikkhave, appaccakkhātā’’tiādimāha. Tattha yehi ākārehītiādi vuttanayameva. Ummattakoti yakkhummattako vā pittummattako vā yo koci viparītasañño, so sace paccakkhāti, appaccakkhātā hoti sikkhā. Ummattakassāti tādisasseva ummattakassa; tādisassa hi santike sace pakatatto sikkhaṃ paccakkhāti, ummattako na jānāti, appaccakkhātāva hoti sikkhā. Khittacittoti yakkhummattako vuccati. Purimapade pana ummattakasāmaññena vuttaṃ ‘‘yakkhummattako vā pittummattako vā’’ti. Ubhinnampi viseso anāpattivāre āvi bhavissati . Evaṃ khittacitto sikkhaṃ paccakkhāti, appaccakkhātāva hoti. Tassa santike paccakkhātāpi tamhi ajānante appaccakkhātāva hoti.

Vedanāṭṭoti balavatiyā dukkhavedanāya phuṭṭho mucchāpareto; tena vilapantena paccakkhātāpi appaccakkhātāva hoti. Tassa santike paccakkhātāpi tamhi ajānante appaccakkhātā hoti.

Devatāya santiketi bhummadevataṃ ādiṃ katvā yāva akaniṭṭhadevatāya santike paccakkhātāpi appaccakkhātāva hoti. Tiracchānagatassāti nāgamāṇavakassa vā supaṇṇamāṇavakassa vā kinnara-hatthi-makkaṭādīnaṃ vā yassa kassaci santike paccakkhātāpi appaccakkhātāva hoti . Tatra ummattakādīnaṃ santike ajānanabhāvena appaccakkhātāti āha. Devatāya santike atikhippaṃ jānanabhāvena. Devatā nāma mahāpaññā tihetukapaṭisandhikā atikhippaṃ jānanti, cittañca nāmetaṃ lahuparivattaṃ. Tasmā cittalahukassa puggalassa cittavaseneva ‘‘mā atikhippaṃ vināso ahosī’’ti devatāya santike sikkhāpaccakkhānaṃ paṭikkhipi.

Manussesu pana niyamo natthi. Yassa kassaci sabhāgassa vā visabhāgassa vā gahaṭṭhassa vā pabbajitassa vā viññussa santike paccakkhātā paccakkhātāva hoti. Sace pana so na jānāti, appaccakkhātāva hotīti etamatthaṃ dassento ‘‘ariyakenā’’tiādimāha. Tattha ariyakaṃ nāma ariyavohāro, māgadhabhāsā. Milakkhakaṃ nāma yo koci anariyako andhadamiḷādi. So ca na paṭivijānātīti bhāsantare vā anabhiññatāya, buddhasamaye vā akovidatāya ‘‘idaṃ nāma atthaṃ esa bhaṇatī’’ti nappaṭivijānāti. Davāyāti sahasā aññaṃ bhaṇitukāmo sahasā ‘‘buddhaṃ paccakkhāmī’’ti bhaṇati. Ravāyāti ravābhaññena, ‘‘aññaṃ bhaṇissāmī’’ti aññaṃ bhaṇanto. Purimena ko visesoti ce? Purimaṃ paṇḍitassāpi sahasāvasena aññabhaṇanaṃ. Idaṃ pana mandattā momūhattā apakataññuttā pakkhalantassa ‘‘aññaṃ bhaṇissāmī’’ti aññabhaṇanaṃ.


54. 这样展示了舍弃学处的特征之后,为了在不舍弃时不迷惑,以及为了通过人等来展示那个舍弃学处特征的过失,所以说"诸比丘,如何不舍弃"等。其中,"以那些形式"等是已经说过的方法。"发狂者"是指被夜叉附身发狂或被胆汁发狂或任何认知颠倒的人,如果他舍弃,学处就不算被舍弃。"对发狂者"是指对这样的发狂者;因为如果正常人在这样的人面前舍弃学处,发狂者不知道,学处就不算被舍弃。"心乱者"是指被夜叉附身发狂的人。但在前面的词中,以发狂的一般性说"被夜叉附身发狂或被胆汁发狂"。两者的区别将在无罪一节中明显。这样心乱者舍弃学处,也不算被舍弃。在他面前舍弃,如果他不知道,也不算被舍弃。
"被痛苦折磨者"是指被强烈的痛苦感受所侵袭而昏迷;他在呻吟中舍弃,也不算被舍弃。在他面前舍弃,如果他不知道,也不算被舍弃。
"在天神面前"是指从地居天开始直到色究竟天,在任何天神面前舍弃,也不算被舍弃。"对畜生"是指在龙族少年或金翅鸟少年或紧那罗、大象、猴子等任何畜生面前舍弃,也不算被舍弃。在那里,他说在发狂者等面前因为不知道而不算舍弃。在天神面前因为知道得太快而不算舍弃。天神是大智慧的,三因结生,知道得很快,而且心是迅速变化的。因此,为了避免轻浮的人因心念而"太快毁灭",所以禁止在天神面前舍弃学处。
但在人类中没有限制。在任何同类或异类、在家人或出家人、有智慧的人面前舍弃,就算是舍弃了。但如果他不知道,就不算舍弃。为了显示这个意思,所以说"用雅利安语"等。其中,"雅利安语"是指雅利安人的语言,摩揭陀语。"粗俗语"是指任何非雅利安语,如安陀罗语、达米罗语等。"他不理解"是指因为不懂其他语言,或者因为不熟悉佛教,而不理解"他说的是这个意思"。"突然"是指本想突然说其他的,却突然说"我舍弃佛"。"糊涂"是指糊涂地说,本想说其他的却说了其他的。如果问"与前者有什么区别",前者是即使聪明人也会突然说错的情况。而这个是因为愚钝、痴呆、无知而跌倒,本想说其他的却说了其他的。


Asāvetukāmo sāvetīti imassa sikkhāpadassa pāḷiṃ vāceti paripucchati uggaṇhāti sajjhāyaṃ karoti vaṇṇeti, ayaṃ vuccati ‘‘asāvetukāmo sāvetī’’ti. Sāvetukāmo na sāvetīti dubbalabhāvaṃ āvikatvā sikkhaṃ paccakkhanto vacībhedaṃ na karoti, ayaṃ vuccati ‘‘sāvetukāmo na sāvetī’’ti. Aviññussa sāvetīti mahallakassa vā potthakarūpasadisassa, garumedhassa vā samaye akovidassa, gāmadārakānaṃ vā aviññutaṃ pattānaṃ sāveti. Viññussa na sāvetīti paṇḍitassa ñātuṃ samatthassa na sāveti. Sabbaso vā panāti ‘‘buddhaṃ paccakkhāmī’’tiādīsu yena yena pariyāyena sikkhā paccakkhātā hoti, tato ekampi vacībhedaṃ katvā na sāveti. Evaṃ khoti appaccakkhānalakkhaṇaṃ niyameti. Ayaṃ hettha attho – ‘‘evameva sikkhā appaccakkhātā hoti, na aññena kāraṇenā’’ti.

Sikkhāpaccakkhānavibhaṅgaṃ niṭṭhitaṃ.

Mūlapaññattivaṇṇanā





以下是完整的直译：
不想宣布而宣布，这条学处的巴利文诵读、询问、学习、背诵、解释，这被称为"不想宣布而宣布"。想宣布而不宣布，表明衰弱状态却不发出语言声明放弃学处，这被称为"想宣布而不宣布"。向不明白的人宣布，即向老年人或类似书籍形状的人、在时机方面无知的愚钝者、或达到不明白程度的村童宣布。不向明白的人宣布，即不向有智慧能够理解的人宣布。或者完全地，即在"我放弃佛陀"等情况中，以任何方式放弃学处，不发出其中任何一种语言声明。这样地，确定未放弃的特征。这里的意思是 - "正是这样学处未被放弃，而不是因为其他原因"。
放弃学处的分别解释结束。
根本制定注释

55. Idāni ‘‘methunaṃ dhammaṃ paṭiseveyyā’’tiādīnaṃ atthadassanatthaṃ ‘‘methunadhammo nāmā’’tiādimāha. Tattha methunadhammo nāmāti idaṃ niddisitabbassa methunadhammassa uddesapadaṃ. Asaddhammoti asataṃ nīcajanānaṃ dhammo. Gāmadhammoti gāmavāsīnaṃ sevanadhammo. Vasaladhammoti vasalānaṃ dhammo; kilesavassanato vā sayameva vasalo dhammoti vasaladhammo. Duṭṭhullanti duṭṭhuñca kilesehi duṭṭhattā, thūlañca anipuṇabhāvatoti duṭṭhullaṃ. Ito paṭṭhāya ca tīsu padesu ‘‘yo so’’ti idaṃ parivattetvā ‘‘yaṃ ta’’nti katvā yojetabbaṃ – ‘‘yaṃ taṃ duṭṭhullaṃ, yaṃ taṃ odakantikaṃ, yaṃ taṃ rahassa’’nti. Ettha ca yasmā tassa kammassa parivārabhūtaṃ dassanampi gahaṇampi āmasanampi phusanampi ghaṭṭanampi duṭṭhullaṃ, tasmāpi taṃ kammaṃ duṭṭhullaṃ. Yaṃ taṃ duṭṭhullaṃ so methunadhammo. Udakaṃ assa ante suddhatthaṃ ādīyatīti udakantaṃ, udakantameva odakantikaṃ; yaṃ taṃ odakantikaṃ , so methunadhammo. Raho paṭicchanne okāse kattabbatāya rahassaṃ. Yaṃ taṃ rahassaṃ, so methunadhammoti evaṃ yojanā veditabbā.

Dvayena dvayena samāpajjitabbato dvayaṃdvayasamāpatti. Tattha yojanā – ‘‘yā sā dvayaṃdvayasamāpatti so methunadhammo nāmā’’ti. Idha pana taṃ sabbaṃ ekajjhaṃ nigamento āha ‘‘eso methunadhammo nāmā’’ti. Kiṃ kāraṇā vuccati methunadhammoti? Ubhinnaṃ rattānaṃ sārattānaṃ avassutānaṃ pariyuṭṭhitānaṃ ubhinnaṃ sadisānaṃ dhammoti, taṃ kāraṇā vuccati methunadhammoti.

Paṭisevati nāmāti idaṃ ‘‘paṭiseveyyā’’ti ettha yenākārena paṭiseveyyāti vuccati, tassākārassa dassanatthaṃ mātikāpadaṃ. Yo nittena nimittantiādīsu yo bhikkhu itthiyā nimittena attano nimittaṃ, itthiyā aṅgajātena attano aṅgajātaṃ sabbantimena pamāṇena ekatilabījamattampi vātena asamphuṭṭhe allokāse paveseti, eso paṭisevati nāma; ettakena sīlabhedaṃ pāpuṇāti, pārājiko hoti.

Ettha ca itthinimitte cattāri passāni, vemajjhañcāti pañca ṭhānāni labbhanti. Purisanimitte cattāri passāni, majjhaṃ, uparicāti cha. Tasmā itthinimitte heṭṭhā pavesentopi pārājiko hoti. Uparito pavesentopi, ubhohi passehi pavesentopi cattāri ṭhānāni muñcitvā majjhena pavesentopi pārājiko hoti. Purisanimittaṃ pana heṭṭhābhāgena chupantaṃ pavesentopi pārājiko hoti. Uparibhāgena chupantaṃ pavesentopi, ubhohi passehi chupantaṃ pavesentopi, majjheneva chupantaṃ pavesentopi samañchitaṅguliṃ viya majjhimapabbapiṭṭhiyā saṅkocetvā uparibhāgena chupantaṃ pavesentopi pārājiko hoti. Tattha tulādaṇḍasadisaṃ pavesentassāpi cattāri passāni, majjhañcāti pañca ṭhānāni; saṅkocetvā pavesentassāpi cattāri passāni, uparibhāgamajjhañcāti pañca ṭhānāni – evaṃ sabbānipi purisanimitte dasa ṭhānāni honti.


以下是完整的直译：
55. 现在为了说明"应该从事淫欲法"等的意思，他说"所谓淫欲法"等。其中，"所谓淫欲法"这是要解释的淫欲法的概括语。非正法，即非善良的低贱人的法。村法，即村民实行的法。贱民法，即贱民的法；或者因为倾泻烦恼，所以法本身就是贱民，所以称为贱民法。粗鄙，因为被烦恼污染而恶劣，又因为粗糙而不精细，所以称为粗鄙。从这里开始，在三个词中应该把"那个"改变成"那个"来连接 - "那个粗鄙的，那个水边的，那个隐秘的"。这里，因为那个行为的附属行为如看、抓、触摸、接触、摩擦也是粗鄙的，所以那个行为是粗鄙的。那个粗鄙的就是淫欲法。最后为了清洁而取水，所以叫做水边，水边就是水边的；那个水边的，就是淫欲法。因为应该在隐蔽处进行，所以是隐秘的。那个隐秘的，就是淫欲法，应该这样理解连接。
因为应该两两结合，所以叫做两两结合。其中的连接是："那个两两结合就是所谓的淫欲法"。这里总结所有这些说"这就是所谓的淫欲法"。为什么称为淫欲法？因为是两个贪恋的、极度贪恋的、被欲望浸透的、被烦恼缠绕的两个相似的人的法，所以称为淫欲法。
所谓从事，这是为了说明"应该从事"中以何种方式从事而说的概括语。在"以生殖器对生殖器"等中，如果比丘以女人的生殖器对自己的生殖器，以女人的性器官对自己的性器官，最少量即使只有一粒芝麻种子大小，插入未被风吹过的湿润处，这就叫做从事；仅凭这么多就破坏戒律，成为波罗夷。
这里，女性生殖器有四边和中央，共五个位置。男性生殖器有四边、中央和上部，共六个。因此，从下方插入女性生殖器也是波罗夷。从上方插入也是，从两边插入也是，除了四个位置从中央插入也是波罗夷。而男性生殖器，以下部接触插入也是波罗夷。以上部接触插入也是，以两边接触插入也是，只以中央接触插入也是，像弯曲的手指一样以中指背部弯曲以上部接触插入也是波罗夷。其中，像秤杆一样插入的也有四边和中央五个位置；弯曲插入的也有四边和上部中央五个位置 - 这样男性生殖器总共有十个位置。


Nimitte jātaṃ anaṭṭhakāyappasādaṃ cammakhīlaṃ vā piḷakaṃ vā paveseti, āpatti pārājikassa. Naṭṭhakāyappasādaṃ matacammaṃ vā sukkhapiḷakaṃ vā paveseti, āpatti dukkaṭassa. Methunassādena lomaṃ vā aṅguli-aṅguṭṭhabījādīni vā pavesentassāpi dukkaṭameva. Ayañca methunakathā nāma yasmā duṭṭhullā kathā asabbhikathā, tasmā etaṃ vā aññaṃ vā vinaye īdisaṃ ṭhānaṃ kathentena paṭikkūlamanasikārañca samaṇasaññañca hirottappañca paccupaṭṭhapetvā sammāsambuddhe gāravaṃ uppādetvā asamakāruṇikassa lokanāthassa karuṇāguṇaṃ āvajjetvā kathetabbaṃ. So hi nāma bhagavā sabbaso kāmehi vinivattamānasopi sattānuddayāya lokānukampāya sattesu kāruññataṃ paṭicca sikkhāpadapaññāpanatthāya īdisaṃ kathaṃ kathesi. ‘‘Aho satthu karuṇāguṇo’’ti evaṃ lokanāthassa karuṇāguṇaṃ āvajjetvā kathetabbaṃ.

Apica yadi bhagavā sabbākārena īdisaṃ kathaṃ na katheyya, ko jāneyya ‘‘ettakesu

Ṭhānesu pārājikaṃ, ettakesu thullaccayaṃ, ettakesu dukkaṭa’’nti. Tasmā suṇantenapi kathentenapi bījakena mukhaṃ apidhāya dantavidaṃsakaṃ hasamānena na nisīditabbaṃ. ‘‘Sammāsambuddhenāpi īdisaṃ kathita’’nti paccavekkhitvā gabbhitena hirottappasampannena satthupaṭibhāgena hutvā kathetabbanti.

Mūlapaññattaṃ niṭṭhitaṃ.

Anupaññattivāre – antamasoti sabbantimena paricchedena. Tiracchānagatāyapīti paṭisandhivasena tiracchānesu gatāyapi. Pageva manussitthiyāti paṭhamataraṃ manussajātikāya itthiyā. Pārājikavatthubhūtā eva cettha tiracchānagatitthī tiracchānagatāti gahetabbā, na sabbā. Tatrāyaṃ paricchedo –

Apadānaṃ ahi macchā, dvipadānañca kukkuṭī;

Catuppadānaṃ majjārī, vatthu pārājikassimāti.

Tattha ahiggahaṇena sabbāpi ajagaragonasādibhedā dīghajāti saṅgahitā. Tasmā dīghajātīsu yattha tiṇṇaṃ maggānaṃ aññatarasmiṃ sakkā tilaphalamattampi pavesetuṃ, sā pārājikavatthu. Avasesā dukkaṭavatthūti veditabbā. Macchaggahaṇena sabbāpi macchakacchapamaṇḍūkādibhedā odakajāti saṅgahitā. Tatrāpi dīghajātiyaṃ vuttanayeneva pārājikavatthu ca dukkaṭavatthu ca veditabbaṃ. Ayaṃ pana viseso – pataṅgamukhamaṇḍūkā nāma honti tesaṃ mukhasaṇṭhānaṃ mahantaṃ, chiddaṃ appakaṃ, tattha pavesanaṃ nappahoti; mukhasaṇṭhānaṃ pana vaṇasaṅkhepaṃ gacchati, tasmā taṃ thullaccayavatthūti veditabbaṃ. Kukkuṭiggahaṇena sabbāpi kākakapotādibhedā pakkhijāti saṅgahitā. Tatrāpi vuttanayeneva pārājikavatthu ca dukkaṭavatthu ca veditabbaṃ. Majjāriggahaṇena sabbāpi rukkhasunakha-muṅgusa-godhādibhedā catuppadajāti saṅgahitā. Tatrāpi vuttanayeneva pārājikavatthu ca dukkaṭavatthu ca veditabbaṃ.


以下是完整的直译：
在生殖器上长出的未失去身体感觉的皮肤硬结或脓疱插入，犯波罗夷罪。已失去身体感觉的死皮或干燥脓疱插入，犯突吉罗罪。出于淫欲之乐而插入毛发或手指、拇指、种子等，也是突吉罗罪。这种关于性交的讨论，因为是粗鄙的话语、不雅的话语，所以在解释这个或其他类似的戒律内容时，应该建立厌恶作意、沙门想和惭愧心，对正等正觉者生起恭敬心，忆念无等悲悯者世间导师的悲悯功德后再说。那位世尊虽然心已完全远离欲望，但出于对众生的怜悯、为了世间的利益、因为对众生的慈悲，为了制定学处而说了这样的话。"啊，导师的悲悯功德"，应该这样忆念世间导师的悲悯功德后再说。
而且，如果世尊不以各种方式说这样的话，谁能知道"在这些情况下是波罗夷，在这些情况下是偷兰遮，在这些情况下是突吉罗"呢？因此，无论是听的人还是说的人，都不应该用种子遮住嘴巴，露出牙齿笑着坐着。应该思考"即使正等正觉者也说了这样的话"，成为具有庄重、具足惭愧、如同导师一样的人后再说。
根本制定结束。
在随制部分 - 最低限度，即以最低限度的界限。即使是畜生女，即以结生的方式去到畜生中的。更不用说人类女性，即首先是人类种族的女性。这里应该理解，作为波罗夷罪因的畜生女是指畜生，而不是所有的。这里有以下界定：
无足的蛇和鱼，两足的母鸡，
四足的母猫，这些是波罗夷罪的对象。
其中，蛇的称呼包括了所有蟒蛇、牛蛇等种类的长形动物。因此，在长形动物中，只要能在三个孔道之一插入芝麻果那么多，那就是波罗夷罪的对象。其余的应该理解为突吉罗罪的对象。鱼的称呼包括了所有鱼、龟、青蛙等种类的水生动物。在这些中也应该像在长形动物中所说的那样理解波罗夷罪的对象和突吉罗罪的对象。但有这个区别：有一种叫做大口青蛙的，它们的嘴形状很大，孔很小，不足以插入；但嘴的形状可以收缩成伤口大小，因此应该理解为偷兰遮罪的对象。母鸡的称呼包括了所有乌鸦、鸽子等种类的鸟类。在这些中也应该像前面所说的那样理解波罗夷罪的对象和突吉罗罪的对象。母猫的称呼包括了所有树獭、狗、猫鼬、巨蜥等种类的四足动物。在这些中也应该像前面所说的那样理解波罗夷罪的对象和突吉罗罪的对象。


Pārājikoti parājito, parājayaṃ āpanno. Ayañhi pārājikasaddo sikkhāpadāpattipuggalesu vattati. Tattha ‘‘aṭṭhānametaṃ, ānanda, anavakāso yaṃ tathāgato vajjīnaṃ vā vajjiputtakānaṃ vā kāraṇā sāvakānaṃ pārājikaṃ sikkhāpadaṃ paññattaṃ samūhaneyyā’’ti (pārā. 43) evaṃ sikkhāpade vattamāno veditabbo. ‘‘Āpattiṃ tvaṃ, bhikkhu, āpanno pārājika’’nti (pārā. 67) evaṃ āpattiyaṃ. ‘‘Na mayaṃ pārājikā, yo avahaṭo so pārājiko’’ti (pārā. 155) evaṃ puggale vattamāno veditabbo. ‘‘Pārājikena dhammena anuddhaṃseyyā’’tiādīsu (pārā. 384) pana dhamme vattatīti vadanti. Yasmā pana tattha dhammoti katthaci āpatti , katthaci sikkhāpadameva adhippetaṃ, tasmā so visuṃ na vattabbo. Tattha sikkhāpadaṃ yo taṃ atikkamati, taṃ parājeti, tasmā ‘‘pārājika’’nti vuccati. Āpatti pana yo naṃ ajjhāpajjati, taṃ parājeti, tasmā ‘‘pārājikā’’ti vuccati. Puggalo yasmā parājito parājayamāpanno, tasmā ‘‘pārājiko’’ti vuccati. Etameva hi atthaṃ sandhāya parivārepi –

‘‘Pārājikanti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

Cuto paraddho bhaṭṭho ca, saddhammā hi niraṅkato;

Saṃvāsopi tahiṃ natthi, tenetaṃ iti vuccatī’’ti vuttaṃ. (pari. 339);

Ayañhettha attho – ‘‘taṃ sikkhāpadaṃ vītikkamanto āpattiñca āpanno puggalo cuto hotīti sabbaṃ yojetabbaṃ. Tena vuccatīti yena kāraṇena assamaṇo hoti asakyaputtiyo paribhaṭṭho chinno parājito sāsanato, tena vuccati. Kinti? ‘‘Pārājiko hotī’’ti.

Saha vasanti etthāti saṃvāso, taṃ dassetuṃ ‘‘saṃvāso nāmā’’ti vatvā ‘‘ekakamma’’ntiādimāha. Tatrāyaṃ saddhiṃ yojanāya vaṇṇanā – catubbidhampi saṅghakammaṃ sīmāparicchinnehi pakatattehi bhikkhūhi ekato kattabbattā ekakammaṃ nāma. Tathā pañcavidhopi pātimokkhuddeso ekato uddisitabbattā ekuddeso nāma. Paññattaṃ pana sikkhāpadaṃ sabbehipi lajjīpuggalehi samaṃ sikkhitabbabhāvato samasikkhatā nāma. Ettha yasmā sabbepi lajjino etesu kammādīsu saha vasanti, na ekopi tato bahiddhā sandissati, tasmā tāni sabbānipi gahetvā ‘‘eso saṃvāso nāmā’’ti āha. So ca vuttappakāro saṃvāso tena puggalena saddhiṃ natthi, tena kāraṇena so pārājiko puggalo asaṃvāsoti vuccatīti.



以下是完整的直译：
波罗夷，即被击败的，陷入失败的。这个波罗夷一词用于学处、罪和人。其中，"阿难，这是不可能的，没有机会，如来会因为跋耆人或跋耆子的缘故，废除为弟子制定的波罗夷学处"，这样应该理解为用于学处。"比丘，你犯了波罗夷罪"，这样用于罪。"我们不是波罗夷，那个被带走的人才是波罗夷"，这样应该理解为用于人。在"以波罗夷法诽谤"等中，他们说是用于法。但因为在那里，法有时指罪，有时只指学处，所以它不应该被单独提及。其中，学处因为击败那个违犯它的人，所以称为"波罗夷"。而罪因为击败那个犯它的人，所以称为"波罗夷"。人因为被击败、陷入失败，所以称为"波罗夷"。正是基于这个意思，在《附随》中也说：
"所说的波罗夷，请如实听它；
堕落、过失、失坠，确实从正法中被驱逐；
在那里也没有共住，因此它被这样称呼。"
这里的意思是 - "应该把违犯那个学处、犯那个罪和那个人都联系起来理解为堕落。因此被称为，即因为成为非沙门、非释迦子、被驱逐、被切断、被击败于教法之外的原因，所以被称为。被称为什么？被称为'成为波罗夷'。"
共住，即在这里一起生活，为了说明这点，他说"所谓共住"，然后说"一羯磨"等。这里是连同连接的解释 - 四种僧团羯磨因为要在界内的清净比丘们一起做，所以叫做一羯磨。同样，五种诵波罗提木叉因为要一起诵，所以叫做一诵。而制定的学处因为所有具惭愧的人都要平等地学习，所以叫做等同学习。这里，因为所有具惭愧的人都一起生活在这些羯磨等中，没有一个人在外面被看到，所以把所有这些都包括在内说"这就是所谓的共住"。那种上述的共住与那个人是不存在的，因为这个原因，那个波罗夷的人被称为不共住。

56. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yaṃ taṃ ‘‘paṭiseveyyā’’ti ettha yenākārena paṭiseveyyāti vuccati, tassākārassa dassanatthaṃ ‘‘paṭisevati nāmā’’ti idaṃ mātikāpadaṃ ṭhapetvā ‘‘nimittena nimittaṃ aṅgajātena aṅgajāta’’nti vuttaṃ. Tattha yasmā na kevalaṃ itthiyā eva nimittaṃ pārājikavatthu, na ca manussitthiyā eva, suvaṇṇarajatādimayānañca itthīnampi nimittaṃ vatthumeva na hoti; tasmā yaṃ yaṃ vatthu hoti, taṃ taṃ dassetuṃ ‘‘tisso itthiyo’’tiādinā nayena yesaṃ nimittāni vatthūni honti, te satte vatvā ‘‘manussitthiyā tayo magge’’tiādinā nayena tāni vatthūni āha.

Tattha tisso itthiyo, tayo ubhatobyañjanakā, tayo paṇḍakā, tayo purisāti pārājikavatthūnaṃ nimittānaṃ nissayā dvādasa sattā honti. Tesu itthipurisā pākaṭā eva . Paṇḍakaubhatobyañjanakabhedo pabbajjākhandhakavaṇṇanāyaṃ pākaṭo bhavissati.

Manussitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassāti ettha ca manussitthiyā tīsu maggesūti attho veditabbo. Evaṃ sabbattha. Sabbe eva cete manussitthiyā tayo maggā, amanussitthiyā tayo, tiracchānagatitthiyā tayoti nava; manussaubhatobyañjanakādīnaṃ nava; manussapaṇḍakādīnaṃ dve dve katvā cha; tathā manussapurisādīnanti samatiṃsa maggā honti. Etesu nimittasaṅkhātesu yattha katthaci attano aṅgajātaṃ tilaphalamattampi pavesetvā methunaṃ dhammaṃ paṭisevanto pārājikaṃ āpajjati.

Paṭhamacatukkakathāvaṇṇanā

57. Āpajjanto pana yasmā sevanacitteneva āpajjati, na vinā tena; tasmā taṃ lakkhaṇaṃ dassento bhagavā ‘‘bhikkhussa sevanacittaṃ upaṭṭhite’’tiādimāha. Tattha bhikkhussāti methunasevanakassa bhikkhussa. Sevanacittaṃ upaṭṭhiteti bhummatthe paccattavacanaṃ, sevanacitte paccupaṭṭhiteti attho. Vaccamaggaṃ aṅgajātaṃ pavesentassāti yena maggena vaccaṃ nikkhamati taṃ maggaṃ attano aṅgajātaṃ purisanimittaṃ tilaphalamattampi pavesentassa. Āpatti pārājikassāti āpatti pārājikā assa hotīti attho. Atha vā āpattīti āpajjanaṃ hoti. Pārājikassāti pārājikadhammassa. Esa nayo sabbattha.



以下是完整的直译：
56. 这样按照顺序解释了已诵出的学处后，现在为了说明在"应该从事"中以何种方式从事而说的那种方式，他设立了"所谓从事"这个概括语，然后说"以生殖器对生殖器，以性器官对性器官"。其中，因为不仅仅是女人的生殖器是波罗夷的对象，也不仅仅是人类女性，而金银等制成的女性的生殖器也不是对象；所以为了说明哪些是对象，他以"三种女人"等的方式说了那些生殖器是对象的众生，然后以"人类女性的三个孔道"等的方式说了那些对象。
其中，三种女人、三种两性人、三种黄门、三种男人，作为波罗夷对象的生殖器的依处共有十二种众生。其中女人和男人是明显的。黄门和两性人的区别在出家犍度的注释中会变得明显。
"对人类女性的三个孔道从事淫欲法"中，应该理解为人类女性的三个孔道中。所有地方都是这样。所有这些人类女性的三个孔道、非人女性的三个、畜生女性的三个共九个；人类两性人等的九个；人类黄门等的两个两个共六个；同样人类男性等的 - 总共三十个孔道。在这些被称为生殖器的任何一个中，插入自己的性器官哪怕只有芝麻果那么多而从事淫欲法，就犯波罗夷罪。
第一四法解释
57. 但是犯罪时，因为只有通过从事的心才犯，没有它就不会犯；所以为了说明那个特征，世尊说"比丘的从事心生起"等。其中，"比丘的"，即从事淫欲的比丘的。"从事心生起"，这是处格的主格用法，意思是在从事心生起时。"插入排泄孔的性器官"，即通过排泄物排出的那个孔道，插入自己的性器官、男性生殖器，哪怕只有芝麻果那么多。"犯波罗夷罪"，意思是他有波罗夷罪。或者，"犯"即发生犯罪。"波罗夷的"，即波罗夷法的。everywhere都是这个方法。

58. Evaṃ sevanacitteneva pavesentassa āpattiṃ dassetvā idāni yasmā taṃ pavesanaṃ nāma na kevalaṃ attūpakkameneva, parūpakkamenāpi hoti . Tatrāpi ca sādiyantasseva āpatti paṭisevanacittasamaṅgissa, na itarassa. Tasmā ye saddhāpabbajitā kulaputtā sammāpaṭipannakā parūpakkamena pavesanepi sati na sādiyanti, tesaṃ rakkhaṇatthaṃ ‘‘bhikkhupaccatthikā manussitthi’’ntiādimāha.

Tattha paṭipakkhaṃ atthayanti icchantīti paccatthikā, bhikkhū eva paccatthikā bhikkhupaccatthikā; visabhāgānaṃ veribhikkhūnametaṃ adhivacanaṃ. Manussitthiṃ bhikkhussa santike ānetvāti issāpakatā taṃ bhikkhuṃ nāsetukāmā āmisena vā upalāpetvā mittasanthavavasena vā ‘‘idaṃ amhākaṃ kiccaṃ karohī’’ti vatvā kañci manussitthiṃ rattibhāge tassa bhikkhussa vasanokāsaṃ ānetvā. Vaccamaggena aṅgajātaṃ abhinisīdentīti taṃ bhikkhuṃ hatthapādasīsādīsu suggahitaṃ nipparipphandaṃ gahetvā itthiyā vaccamaggena tassa bhikkhuno aṅgajātaṃ abhinisīdenti; sampayojentīti attho.

So cetiādīsu so ce bhikkhu vaccamaggabbhantaraṃ attano aṅgajātassa pavesanaṃ sādiyati adhivāseti tasmiṃ khaṇe sevanacittaṃ upaṭṭhāpeti. Paviṭṭhaṃ sādiyati adhivāseti, paviṭṭhakāle sevanacittaṃ upaṭṭhāpeti. Ṭhitaṃ sādiyati adhivāseti, ṭhānappattakāle sukkavissaṭṭhisamaye sevanacittaṃ upaṭṭhāpeti. Uddharaṇaṃ sādiyati adhivāseti, nīharaṇakāle paṭisevanacittaṃ upaṭṭhāpeti. Evaṃ catūsu ṭhānesu sādiyanto ‘‘mama verisamaṇehi idaṃ kata’’nti vattuṃ na labhati, pārājikāpattimeva āpajjati. Yathā ca imāni cattāri sādiyanto āpajjati; evaṃ purimaṃ ekaṃ asādiyitvā tīṇi sādiyantopi, dve asādiyitvā dve sādiyantopi, tīṇi asādiyitvā ekaṃ sādiyantopi āpajjatiyeva. Sabbaso pana asādiyanto āsīvisamukhaṃ viya aṅgārakāsuṃ viya ca paviṭṭhaṃ aṅgajātaṃ maññamāno nāpajjati. Tena vuttaṃ – ‘‘pavesanaṃ na sādiyati…pe… uddharaṇaṃ na sādiyati, anāpattī’’ti. Imañhi evarūpaṃ āraddhavipassakaṃ kāye ca jīvite ca anapekkhaṃ ekādasahi aggīhi sampajjalitāni ca sabbāyatanāni ukkhittāsike viya ca vadhake pañca kāmaguṇe passantaṃ puggalaṃ rakkhanto bhagavā paccatthikānañcassa manorathavighātaṃ karonto imaṃ ‘‘pavesanaṃ na sādiyatī’’tiādikaṃ catukkaṃ nīharitvā ṭhapesīti.

Paṭhamacatukkakathā niṭṭhitā.

Ekūnasattatidvisatacatukkakathā

59-

以下是完整的直译：
58. 这样显示了只有通过从事心插入才犯罪后，现在因为那种插入不仅仅是通过自己的努力，也可能通过他人的努力。在那种情况下，只有对具有从事心的人才算犯罪，不是其他人。因此，那些出于信仰出家的善男子，正确实践的人，即使在他人努力插入的情况下也不接受，为了保护他们，他说"比丘的敌人，人类女性"等。
其中，想要伤害对方的是敌人，比丘的敌人就是比丘敌人；这是不相容的敌对比丘的代称。"把人类女性带到比丘身边"，即出于嫉妒想要毁灭那个比丘，用财物诱惑或以朋友关系的方式说"为我们做这件事"，把某个人类女性在夜间带到那个比丘的住处。"使坐在排泄孔上的性器官"，即牢牢抓住那个比丘的手脚头等，使他不能动弹，让女人的排泄孔坐在那个比丘的性器官上；意思是使之结合。
"如果他"等中，如果那个比丘接受、同意自己的性器官进入排泄孔内，在那一刻生起从事心。接受、同意已经进入，在已经进入时生起从事心。接受、同意停留，在停留达到精液释放时生起从事心。接受、同意拔出，在拔出时生起从事心。这样在四个情况下接受的人不能说"这是我的敌对沙门所做的"，就犯了波罗夷罪。就像接受这四种情况会犯罪；同样，不接受第一种而接受三种的，不接受两种而接受两种的，不接受三种而接受一种的也同样犯罪。但是完全不接受的人，认为进入的性器官就像进入毒蛇口或火坑一样，就不犯罪。因此说 - "不接受插入...不接受拔出，无罪"。世尊为了保护这样的人，即已经开始观禅、对身体和生命无所执着、看到一切感官像十一种火一样燃烧、看五种欲乐如同举起刀的刽子手的人，并为了挫败敌人的企图，提出了这个"不接受插入"等四种情况。
第一四法解释结束。
六十九个二百四法解释
59-

60. Evaṃ paṭhamacatukkaṃ dassetvā idāni yasmā bhikkhupaccatthikā itthiṃ ānetvā na kevalaṃ vaccamaggeneva abhinisīdenti, atha kho passāvamaggenapi mukhenapi. Itthiṃ ānetvāpi ca keci jāgarantiṃ ānenti, keci suttaṃ, keci mattaṃ, keci ummattaṃ, keci pamattaṃ aññavihitaṃ vikkhittacittanti attho. Keci mataṃ akkhāyitaṃ, soṇasiṅgālādīhi akkhāyitanimittanti attho. Keci mataṃ yebhuyyena akkhāyitaṃ, yebhuyyena akkhāyitā nāma yassā nimitte vaccamagge passāvamagge mukhe vā bahutaro okāso akkhāyito hoti. Keci mataṃ yebhuyyena khāyitaṃ, yebhuyyena khāyitā nāma yassā vaccamaggādike nimitte bahuṃ khāyitaṃ hoti, appaṃ akkhāyitaṃ. Na kevalañca manussitthimeva ānenti, atha kho amanussitthimpi tiracchānagatitthimpi. Na kevalañca vuttappakāraṃ itthimeva, ubhatobyañjanakampi paṇḍakampi purisampi ānenti. Tasmā tesaṃ vasena aññānipi catukkāni dassento ‘‘bhikkhupaccatthikā manussitthiṃ jāgaranti’’ntiādimāha.

Tattha pāḷiyā asammohatthaṃ vuttacatukkāni evaṃ saṅkhyāto veditabbāni – manussitthiyā tiṇṇaṃ maggānaṃ vasena tīṇi suddhikacatukkāni, tīṇi jāgarantīcatukkāni, tīṇi suttacatukkāni, tīṇi mattacatukkāni, tīṇi ummattacatukkāni, tīṇi pamattacatukkāni, tīṇi mataakkhāyitacatukkāni, tīṇi yebhuyyena akkhāyitacatukkāni, tīṇi yebhuyyena khāyitacatukkānīti sattavīsati catukkāni. Tathā amanussitthiyā; tathā tiracchānagatitthiyāti itthivāre ekāsīti catukkāni. Yathā ca itthivāre evaṃ ubhatobyañjanakavāre. Paṇḍakapurisavāresu pana dvinnaṃ maggānaṃ vasena catupaṇṇāsa catupaṇṇāsa honti. Evaṃ sabbānipi dvesatāni, sattati ca catukkāni honti, tāni uttānatthāniyeva.

Sabbavāresu panettha ‘‘mataṃ yebhuyyena akkhāyitaṃ khāyita’’nti etasmiṃ ṭhāne ayaṃ vinicchayo – tambapaṇṇidīpe kira dve vinayadharā samānācariyakā therā ahesuṃ – upatissatthero ca, phussadevatthero ca. Te mahābhaye uppanne vinayapiṭakaṃ pariharantā rakkhiṃsu. Tesu upatissatthero byattataro. Tassāpi dve antevāsikā ahesuṃ – mahāpadumatthero ca mahāsumatthero ca. Tesu mahāsumatthero nakkhattuṃ vinayapiṭakaṃ assosi, mahāpadumatthero tena saddhiṃ navakkhattuṃ, visuñca ekakova navakkhattunti aṭṭhārasakkhattuṃ assosi; ayameva tesu byattataro . Tesu mahāsumatthero navakkhattuṃ vinayapiṭakaṃ sutvā ācariyaṃ muñcitvā aparagaṅgaṃ agamāsi. Tato mahāpadumatthero āha – ‘‘sūro vata, re, esa vinayadharo yo dharamānakaṃyeva ācariyaṃ muñcitvā aññattha vasitabbaṃ maññati. Nanu ācariye dharamāne vinayapiṭakañca aṭṭhakathā ca anekakkhattuṃ gahetvāpi na vissajjetabbaṃ, niccakālaṃ sotabbaṃ, anusaṃvaccharaṃ sajjhāyitabba’’nti.



这样展示了第一个四法之后，现在由于比丘的敌人不仅把女人带来让她坐在大便道上，而且也让她坐在小便道和口中。带来女人时，有些人带来清醒的，有些人带来睡着的，有些人带来醉酒的，有些人带来疯狂的，有些人带来放逸的、心不在焉的、心散乱的，这是其意思。有些人带来未被啃食的死尸，意思是未被狗、豺狼等啃食生殖器的。有些人带来大部分未被啃食的死尸，大部分未被啃食是指其生殖器在大便道、小便道或口中的大部分区域未被啃食。有些人带来大部分被啃食的死尸，大部分被啃食是指其大便道等生殖器的大部分被啃食，只有少部分未被啃食。不仅带来人类女性，还带来非人女性和动物女性。不仅带来上述类型的女性，还带来两性人、黄门和男人。因此，为了展示基于这些的其他四法，他说"比丘的敌人带来清醒的人类女性"等等。
在这里，为了不混淆经文的意思，所说的四法应该这样理解数量：关于人类女性的三个通道，有三个纯粹的四法，三个清醒的四法，三个睡眠的四法，三个醉酒的四法，三个疯狂的四法，三个放逸的四法，三个死而未被啃食的四法，三个大部分未被啃食的四法，三个大部分被啃食的四法，总共二十七个四法。同样对于非人女性；同样对于动物女性，因此在女性部分有八十一个四法。如同在女性部分一样，在两性人部分也是如此。但在黄门和男人部分，由于只有两个通道，各有五十四个四法。这样总共有二百七十个四法，它们的含义都很明显。
在所有部分中，关于"死而大部分未被啃食和被啃食"这一点，这里有如下判断：据说在狮子国（斯里兰卡）有两位持律长老是同一位老师的弟子 - 优波帝须长老和富沙提婆长老。他们在大恐慌发生时保护并传承了律藏。其中优波帝须长老更加精通。他也有两位弟子 - 大莲花长老和大善长老。其中大善长老听过九次律藏，大莲花长老与他一起听了九次，单独又听了九次，总共听了十八次；他在他们中最为精通。其中大善长老听过九次律藏后，离开了老师，去了另一条恒河。然后大莲花长老说："真是勇敢啊，这位持律者，他认为在老师还健在时就可以离开老师去别处居住。难道不是在老师健在时，即使已经多次学习了律藏和注释书，也不应该放弃，而应该经常听闻，每年都要诵读


Evaṃ vinayagarukānaṃ bhikkhūnaṃ kāle ekadivasaṃ upatissatthero mahāpadumattherappamukhānaṃ pañcannaṃ antevāsikasatānaṃ paṭhamapārājikasikkhāpade imaṃ padesaṃ vaṇṇento nisinno hoti. Taṃ antevāsikā pucchiṃsu – ‘‘bhante, yebhuyyena akkhāyite pārājikaṃ, yebhuyyena khāyite thullaccayaṃ, upaḍḍhakkhāyite kena bhavitabba’’nti? Thero āha – ‘‘āvuso, buddhā nāma pārājikaṃ paññapentā na sāvasesaṃ katvā paññapenti, anavasesaṃyeva katvā sabbaṃ pariyādiyitvā sotaṃ chinditvā pārājikavatthusmiṃ pārājikameva paññapenti. Idañhi sikkhāpadaṃ lokavajjaṃ, na paṇṇattivajjaṃ. Tasmā yadi upaḍḍhakkhāyite pārājikaṃ bhaveyya, paññapeyya sammāsambuddho. Pārājikacchāyā panettha na dissati, thullaccayameva dissatī’’ti.

Apica matasarīre pārājikaṃ paññapento bhagavā yebhuyyena akkhāyite ṭhapesi ‘‘tato paraṃ pārājikaṃ natthī’’ti dassetuṃ. Thullaccayaṃ paññapento yebhuyyena khāyite ṭhapesi ‘‘tato paraṃ thullaccayaṃ natthī’’ti dassetuntipi veditabbaṃ. Khāyitākhāyitañca nāmetaṃ matasarīrasmiṃyeva veditabbaṃ, na jīvamāne. Jīvamāne hi nakhapiṭṭhippamāṇepi chavimaṃse vā nhārumhi vā sati pārājikameva hoti. Yadipi nimittaṃ sabbaso khāyitaṃ chavicammaṃ natthi, nimittasaṇṭhānaṃ paññāyati, pavesanaṃ jāyati, pārājikameva. Nimittasaṇṭhānaṃ pana anavasesetvā sabbasmiṃ nimitte chinditvā samantato tacchetvā uppāṭite vaṇasaṅkhepavasena thullaccayaṃ. Nimittato patitāya maṃsapesiyā upakkamantassa dukkaṭaṃ. Matasarīre pana yadipi sabbaṃ sarīraṃ khāyitaṃ hoti, yadipi akkhāyitaṃ, tayo pana maggā akkhāyitā, tesu upakkamantassa pārājikaṃ. Yebhuyyena akkhāyite pārājikameva. Upaḍḍhakkhāyite ca yebhuyyena khāyite ca thullaccayaṃ.

Manussānaṃ jīvamānakasarīre akkhināsakaṇṇacchiddavatthikosesu satthakādīhi katavaṇe vā methunarāgena tilaphalamattampi aṅgajātaṃ pavesentassa thullaccayameva. Avasesasarīre upakacchakādīsu dukkaṭaṃ. Mate allasarīre pārājikakkhette pārājikaṃ, thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭaṃ. Yadā pana sarīraṃ uddhumātakaṃ hoti kuthitaṃ nīlamakkhikasamākiṇṇaṃ kimikulasamākulaṃ navahi vaṇamukhehi paggaḷitapubbakuṇapabhāvena upagantumpi asakkuṇeyyaṃ, tadā pārājikavatthuñca thullaccayavatthuñca vijahati; tādise sarīre yattha katthaci upakkamato dukkaṭameva. Tiracchānagatānaṃ hatthi-assa-goṇa-gadrabha-oṭṭhamahiṃsādīnaṃ nāsāya thullaccayaṃ. Vatthikose thullaccayameva. Sabbesampi tiracchānagatānaṃ akkhikaṇṇavaṇesu dukkaṭaṃ, avasesasarīrepi dukkaṭameva. Matānaṃ allasarīre pārājikakkhette pārājikaṃ, thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭaṃ.


这样在持律严谨的比丘时代，有一天优波帝须长老正坐着为以大莲花长老为首的五百位弟子解释第一波罗夷学处的这个部分。弟子们问他："尊者，大部分未被啃食的是波罗夷，大部分被啃食的是偷兰遮，那么半啃食的应该是什么呢？"长老说："朋友们，佛陀制定波罗夷戒时，不会留有余地地制定，而是毫无余地地制定，完全包括一切，切断（犯戒的）流，在波罗夷事项上只制定波罗夷。这条学处是世间罪，不是制定罪。因此，如果半啃食的是波罗夷，正等正觉者就会制定。但这里看不到波罗夷的影子，只看到偷兰遮。"
此外，应该理解为：世尊在死尸上制定波罗夷时，将其设在大部分未被啃食的情况下，是为了表明"超过这个就没有波罗夷了"。制定偷兰遮时，将其设在大部分被啃食的情况下，是为了表明"超过这个就没有偷兰遮了"。被啃食与未被啃食这一点只应该在死尸上理解，不是在活人身上。因为在活人身上，即使只有指甲背那么大的皮肉或筋腱存在，也是波罗夷。即使生殖器完全被啃食，没有皮肤，但生殖器的形状可见，可以插入，也是波罗夷。但如果生殖器的形状也完全消失，整个生殖器被切断，四周被削平剥离，因为是伤口的缘故，是偷兰遮。对从生殖器脱落的肉块行为者是突吉罗。但在死尸上，即使整个身体被啃食，或者未被啃食，只要三个通道未被啃食，对它们行为者是波罗夷。大部分未被啃食的是波罗夷。半啃食的和大部分啃食的是偷兰遮。
在活人身体上，用刀等在眼、鼻、耳孔、阴囊上造成的伤口，或者出于淫欲将生殖器插入哪怕只有芝麻果那么大，也是偷兰遮。在身体其余部位如腋下等是突吉罗。在新鲜的尸体上，在波罗夷范围内是波罗夷，在偷兰遮范围内是偷兰遮，在突吉罗范围内是突吉罗。但当尸体膨胀、腐烂、布满苍蝇、蛆虫丛生、从九个伤口流出脓液，因为成为腐尸而无法接近时，就不再构成波罗夷和偷兰遮的对象；对这样的尸体，无论在哪里行为都只是突吉罗。对于动物，如大象、马、牛、驴、骆驼、水牛等的鼻子是偷兰遮。阴囊也是偷兰遮。对所有动物的眼睛、耳朵伤口是突吉罗，其余身体部位也是突吉罗。对新鲜的动物尸体，在波罗夷范围内是波罗夷，在偷兰遮范围内是偷兰遮，在突吉罗范围内是突吉罗。


Kuthitakuṇape pana pubbe vuttanayeneva sabbattha dukkaṭaṃ. Kāyasaṃsaggarāgena vā methunarāgena vā jīvamānakapurisassa vatthikosaṃ appavesento nimittena nimittaṃ chupati, dukkaṭaṃ. Methunarāgena itthiyā appavesento nimittena nimittaṃ chupati, thullaccayaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘itthinimittaṃ methunarāgena mukhena chupati thullaccaya’’nti vuttaṃ. Cammakkhandhake ‘‘chabbaggiyā bhikkhū aciravatiyā nadiyā gāvīnaṃ tarantīnaṃ visāṇesupi gaṇhanti, kaṇṇesupi gaṇhanti, gīvāyapi gaṇhanti, cheppāyapi gaṇhanti, piṭṭhimpi abhiruhanti, rattacittāpi aṅgajātaṃ chupantī’’ti (mahāva. 252) imissā aṭṭhuppattiyā avisesena vuttaṃ – ‘‘na ca, bhikkhave, rattacittena aṅgajātaṃ chupitabbaṃ, yo chupeyya, āpatti thullaccayassā’’ti (mahāva. 252). Taṃ sabbampi saṃsanditvā yathā na virujjhati tathā gahetabbaṃ. Kathañca na virujjhati? Yaṃ tāva mahāaṭṭhakathāyaṃ vuttaṃ ‘‘methunarāgena mukhena chupatī’’ti. Tatra kira nimittamukhaṃ mukhanti adhippetaṃ. ‘‘Methunarāgenā’’ti ca vuttattāpi ayameva tattha adhippāyoti veditabbo. Na hi itthinimitte pakatimukhena methunupakkamo hoti. Khandhakepi ye piṭṭhiṃ abhiruhantā methunarāgena aṅgajātena aṅgajātaṃ chupiṃsu, te sandhāya thullaccayaṃ vuttanti veditabbaṃ. Itarathā hi dukkaṭaṃ siyā. Keci panāhu ‘‘khandhakepi mukheneva chupanaṃ sandhāya oḷārikattā kammassa thullaccayaṃ vuttaṃ. Aṭṭhakathāyampi taṃ sandhāyabhāsitaṃ gahetvāva methunarāgena mukhena chupati thullaccayanti vutta’’nti. Tasmā suṭṭhu sallakkhetvā ubhosu vinicchayesu yo yuttataro so gahetabbo. Vinayaññū pana purimaṃ pasaṃsanti. Kāyasaṃsaggarāgena pana pakatimukhena vā nimittamukhena vā itthinimittaṃ chupantassa saṅghādiseso. Tiracchānagatitthiyā passāvamaggaṃ nimittamukhena chupantassa vuttanayeneva thullaccayaṃ. Kāyasaṃsaggarāgena dukkaṭanti.

Ekūnasattatidvisatacatukkakathā niṭṭhitā.

Santhatacatukkabhedakathā

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但在腐烂的尸体上,如前所述,在任何地方都是突吉罗。出于身体接触欲或交媾欲,不插入活人的阴囊而用生殖器触碰生殖器,是突吉罗。出于交媾欲,不插入女人而用生殖器触碰生殖器,是偷兰遮。但在《大义释》中说:"出于交媾欲用嘴触碰女性生殖器是偷兰遮。"在《皮革犍度》中,关于"六群比丘在阿奇罗伐底河(现在的拉普提河)中抓住正在渡河的牛的角、耳朵、脖子、尾巴,骑在背上,有些人心怀淫欲触摸生殖器"这一事例,无差别地说:"诸比丘,不应以染著心触摸生殖器,若触摸,犯偷兰遮。"所有这些都应该协调一致,以不相矛盾的方式理解。怎样才不相矛盾呢?首先,《大义释》中所说的"出于交媾欲用嘴触碰",这里所谓的"嘴"应理解为指生殖器的开口。由于说"出于交媾欲",应该理解这里的意思就是这个。因为对女性生殖器用正常的嘴不会是交媾行为。在《犍度》中,应该理解是针对那些骑在背上出于交媾欲用生殖器触碰生殖器的人说是偷兰遮。否则应该是突吉罗。有些人说:"在《犍度》中也是指用嘴触碰,由于行为粗劣所以说是偷兰遮。在《义释》中也是基于这个意思,理解为'出于交媾欲用嘴触碰是偷兰遮'。"因此,应该仔细考虑两种判断,选择更合适的。但精通律的人赞同前一种。出于身体接触欲,用正常的嘴或生殖器的开口触碰女性生殖器的,是僧残。用生殖器的开口触碰雌性动物的小便道的,如前所述是偷兰遮。出于身体接触欲的是突吉罗。
二百六十九个四法的解释结束。
铺设四法分类的解释
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62. Evaṃ bhagavā paṭipannakassa bhikkhuno rakkhaṇatthaṃ sattatidvisatacatukkāni nīharitvā ‘‘idāni ye anāgate pāpabhikkhū ‘santhataṃ imaṃ na kiñci upādinnakaṃ upādinnakena phusati, ko ettha doso’ti sañcicca lesaṃ oḍḍessanti, tesaṃ sāsane patiṭṭhā eva na bhavissatī’’ti disvā tesu sattatidvisatacatukkesu ekamekaṃ catukkaṃ catūhi santhatādibhedehi bhinditvā dassento bhikkhupaccatthikā manussitthiṃ bhikkhussa santike ānetvā vaccamaggena passāvamaggena mukhena aṅgajātaṃ abhinisīdenti santhatāya asanthatassātiādimāha.

Tattha santhatāya asanthatassātiādīsu santhatāya itthiyā vaccamaggena passāvamaggena mukhena asanthatassa bhikkhussa aṅgajātaṃ abhinisīdentīti iminā nayena yojanā veditabbā. Tattha santhatā nāma yassā tīsu maggesu yo koci maggo paliveṭhetvā vā anto vā pavesetvā yena kenaci vatthena vā paṇṇena vā vākapaṭṭena vā cammena vā tipusīsādīnaṃ paṭṭena vā paṭicchanno. Santhato nāma yassa aṅgajātaṃ tesaṃyeva vatthādīnaṃ yena kenaci paṭicchannaṃ. Tattha upādinnakena vā anupādinnakaṃ ghaṭṭiyatu, anupādinnakena vā upādinnakaṃ, anupādinnakena vā anupādinnakaṃ, upādinnakena vā upādinnakaṃ, sace yattake paviṭṭhe pārājikaṃ hotīti vuttaṃ, tattakaṃ pavisati, sabbattha sādiyantassa pārājikakkhette pārājikaṃ; thullaccayakkhette thullaccayaṃ, dukkaṭakkhette dukkaṭameva hoti. Sace itthinimittaṃ khāṇuṃ katvā santhataṃ, khāṇuṃ ghaṭṭentassa dukkaṭaṃ. Sace purisanimittaṃ khāṇuṃ katvā santhataṃ, khāṇuṃ pavesentassa dukkaṭaṃ. Sace ubhayaṃ khāṇuṃ katvā santhataṃ, khāṇunā khāṇuṃ ghaṭṭentassa dukkaṭaṃ. Sace itthinimitte veḷunaḷapabbādīnaṃ kiñci pakkhittaṃ, tassa heṭṭhābhāgaṃ cepi phusanto tilaphalamattaṃ paveseti, pārājikaṃ. Uparibhāgaṃ cepi ubhosu passesu ekapassaṃ cepi phusanto paveseti, pārājikaṃ. Cattāripi passāni aphusanto pavesetvā tassa talaṃ cepi phusati, pārājikaṃ. Yadi pana passesu vā tale vā aphusanto ākāsagatameva katvā pavesetvā nīharati, dukkaṭaṃ. Bahiddhā khāṇuke phusati dukkaṭameva. Yathā ca itthinimitte vuttaṃ, evaṃ sabbattha lakkhaṇaṃ veditabbanti.

Santhatacatukkabhedakathā niṭṭhitā.

Bhikkhupaccatthikacatukkabhedavaṇṇanā

63-64. Evaṃ santhatacatukkabhedaṃ vatvā idāni yasmā na kevalaṃ manussitthiādike bhikkhussa eva santike ānenti. Atha kho bhikkhumpi tāsaṃ santike ānenti, tasmā tappabhedaṃ dassento ‘‘bhikkhupaccatthikā bhikkhuṃ manussitthiyā santike’’ti ādinā nayena sabbāni tāni catukkāni punapi nīharitvā dassesi. Tesu vinicchayo vuttanayeneva veditabboti.

Bhikkhupaccatthikavasena catukkabhedavaṇṇanā niṭṭhitā.

Rājapaccatthikādicatukkabhedakathā



62. 这样，世尊为了保护已经入道的比丘，列举了二百七十个四法，然后想到："现在那些未来的恶比丘会故意设下圈套说'这个铺设的东西没有任何有执取的东西接触有执取的东西，这有什么过错呢？'，他们将无法在教法中立足。"看到这一点后，他将这二百七十个四法中的每一个四法以四种铺设等的方式分类展示，说道："比丘的敌人带来人类女性到比丘身边，让她用大便道、小便道、口对坐在铺设的或未铺设的"等等。
其中，在"铺设的对未铺设的"等中，应该理解为这样的组合：让铺设的女人用大便道、小便道、口对未铺设的比丘的生殖器坐下。这里，所谓铺设的是指她的三个通道中的任何一个通道被包裹或内部插入任何布料、树叶、树皮、皮革或锡片等的薄片覆盖。所谓铺设的是指他的生殖器被这些布料等的任何一种覆盖。在这里，无论是有执取的接触无执取的，还是无执取的接触有执取的，或无执取的接触无执取的，或有执取的接触有执取的，如果插入到被说是波罗夷的程度，对于接受的人，在波罗夷范围内是波罗夷；在偷兰遮范围内是偷兰遮，在突吉罗范围内就是突吉罗。如果女性生殖器被做成柱子并铺设，触碰柱子的是突吉罗。如果男性生殖器被做成柱子并铺设，插入柱子的是突吉罗。如果两者都被做成柱子并铺设，用柱子触碰柱子的是突吉罗。如果在女性生殖器中插入了竹、芦苇节等任何东西，即使触碰其下部并插入芝麻果大小，也是波罗夷。即使触碰上部或两侧的一侧并插入，也是波罗夷。如果不触碰四周而插入并触碰其底部，也是波罗夷。但如果不触碰侧面或底部，只在空中插入并拔出，是突吉罗。触碰外部的柱子也只是突吉罗。正如在女性生殖器中所说的，应该理解在所有情况下都是这样的规则。
铺设四法分类的解释结束。
比丘敌人四法分类的解释
63-64. 这样说完铺设四法的分类后，现在由于不仅仅是把人类女性等带到比丘身边，而且也把比丘带到她们身边，因此为了显示这种分类，他再次以"比丘的敌人把比丘带到人类女性身边"等方式列举并展示了所有这些四法。其中的判断应该按照已说的方式理解。
基于比丘敌人的四法分类解释结束。
国王敌人等四法分类的解释

65. Yasmā pana na bhikkhupaccatthikā eva evaṃ karonti, rājapaccatthikādayopi karonti. Tasmā tampi pabhedaṃ dassento ‘‘rājapaccatthikā’’tiādimāha. Tattha rājāno eva paccatthikā rājapaccatthikā. Te ca sayaṃ ānentāpi aññehi āṇāpentāpi ānentiyevāti veditabbā. Corā eva paccatthikā corapaccatthikā. Dhuttāti methunupasaṃhitakhiḍḍāpasutā nāgarikakerāṭiyapurisā, itthidhuttasurādhuttādayo vā; dhuttā eva paccatthikā dhuttapaccatthikā. Gandhanti hadayaṃ vuccati, taṃ uppāṭentīti uppalagandhā, uppalagandhā eva paccatthikā uppalagandhapaccatthikā. Ete kira na kasivaṇijjādīhi jīvanti, panthaghātagāmaghātādīni katvā puttadāraṃ posenti. Te kammasiddhiṃ patthayamānā devatānaṃ āyācetvā tāsaṃ balikammatthaṃ manussānaṃ hadayaṃ uppāṭenti. Sabbakāle ca manussā dullabhā. Bhikkhū pana araññe viharantā sulabhā honti. Te sīlavantaṃ bhikkhuṃ gahetvā ‘‘sīlavato vadho nāma bhāriyo hotī’’ti maññamānā tassa sīlavināsanatthaṃ manussitthiādike vā ānenti; taṃ vā tattha nenti. Ayamettha viseso. Sesaṃ vuttanayeneva veditabbaṃ. Bhikkhupaccatthikavāre vuttanayeneva ca imesu catūsupi vāresu catukkāni veditabbāni. Pāḷiyaṃ pana saṃkhittena vuttāni.

Sabbākārena catukkabhedakathā niṭṭhitā.

Āpattānāpattivāravaṇṇanā



65. 由于不仅是比丘的敌人这样做，国王的敌人等也这样做。因此，为了展示这种分类，他说"国王的敌人"等。其中，国王的敌人就是国王的敌人。应该理解他们既自己带来，也命令他人带来。盗贼的敌人就是盗贼的敌人。"恶棍"是指沉溺于与性有关的游戏的城市骗子，或者沉迷女色、酒精等的人；恶棍的敌人就是恶棍的敌人。"心"被称为甘蒂（gandha），他们挖出心脏，所以叫做莲花心挖取者；莲花心挖取者的敌人就是莲花心挖取者的敌人。据说这些人不靠农业或贸易等谋生，而是通过在路上劫杀、袭击村庄等养活妻儿。他们为了事业成功，向神灵祈祷，为了祭祀而挖出人的心脏。任何时候人都是稀少的。但比丘在森林中居住，很容易找到。他们抓住持戒的比丘，认为"杀害持戒者是重大罪过"，为了破坏他的戒行，或者带来人类女性等，或者把他带到那里去。这是这里的特殊之处。其余的应该按照已说的方式理解。在这四个部分中的四法也应该按照比丘敌人部分所说的方式理解。但在经文中是简略说的。
以一切方式的四法分类解释结束。
犯戒与未犯戒部分的解释

66. Idāni yaṃ vuttaṃ ‘‘manussitthiyā tayo magge methunaṃ dhammaṃ paṭisevantassā’’tiādi, ettha asammohatthaṃ ‘‘maggena magga’’ntiādimāha. Tattha maggena magganti itthiyā tīsu maggesu aññatarena maggena attano aṅgajātaṃ paveseti atha vā sambhinnesu dvīsu maggesu passāvamaggena vaccamaggaṃ vaccamaggena vā passāvamaggaṃ paveseti. Maggena amagganti passāvādimaggena pavesetvā tassa sāmantā vaṇena nīharati. Amaggena magganti maggasāmantena vaṇena pavesetvā maggena nīharati. Amaggena amagganti dvīsu sambhinnavaṇesu ekena vaṇena pavesetvā dutiyena nīharati. Imassa suttassa anulomavasena sabbattha vaṇasaṅkhepe thullaccayaṃ veditabbaṃ.

Idāni yaṃ parato vakkhati ‘‘anāpatti ajānantassa asādiyantassā’’ti, tattha asammohatthaṃ ‘‘bhikkhu suttabhikkhumhī’’tiādimāha. Tatrāyaṃ adhippāyo – yo paṭibuddho sādiyati so ‘‘suttamhi mayi eso vippaṭipajji, nāhaṃ jānāmī’’ti na muccati. Ubho nāsetabbāti cettha dvepi liṅganāsanena nāsetabbā. Tatra dūsakassa paṭiññākaraṇaṃ natthi, dūsito pucchitvā paṭiññāya nāsetabbo. Sace na sādiyati, na nāsetabbo. Esa nayo sāmaṇeravārepi.

Evaṃ tattha tattha taṃ taṃ āpattiñca anāpattiñca dassetvā idāni anāpattimeva dassento ‘‘anāpatti ajānantassā’’tiādimāha. Tattha ajānanto nāma yo mahāniddaṃ okkanto parena kataṃ upakkamampi na jānāti vesāliyaṃ mahāvane divāvihāragato bhikkhu viya. Evarūpassa anāpatti. Vuttampi cetaṃ – ‘‘‘nāhaṃ bhagavā jānāmī’ti; ‘anāpatti, bhikkhu, ajānantassā’’’ti (pārā. 75). Asādiyanto nāma yo jānitvāpi na sādiyati, tattheva sahasā vuṭṭhitabhikkhu viya. Vuttampi cetaṃ – ‘‘‘nāhaṃ bhagavā sādiyi’nti. ‘Anāpatti, bhikkhu, asādiyantassā’’ti.

Ummattako nāma pittummattako. Duvidhañhi pittaṃ – baddhapittaṃ, abaddhapittañcāti. Tattha abaddhapittaṃ lohitaṃ viya sabbaṅgagataṃ, tamhi kupite sattānaṃ kaṇḍukacchusarīrakampādīni honti. Tāni bhesajjakiriyāya vūpasamanti. Baddhapittaṃ pana pittakosake ṭhitaṃ. Tamhi kupite sattā ummattakā honti vipallatthasaññā hirottappaṃ chaḍḍetvā asāruppācāraṃ caranti. Lahukagarukāni sikkhāpadāni maddantāpi na jānanti. Bhesajjakiriyāyapi atekicchā honti. Evarūpassa ummattakassa anāpatti.

Khittacitto nāma vissaṭṭhacitto yakkhummattako vuccati. Yakkhā kira bheravāni vā ārammaṇāni dassetvā mukhena hatthaṃ pavesetvā hadayarūpaṃ vā maddantā satte vikkhittacitte vipallatthasaññe karonti. Evarūpassa khittacittassa anāpatti. Tesaṃ pana ubhinnaṃ ayaṃ viseso – pittummattako niccameva ummattako hoti, pakatisaññaṃ na labhati. Yakkhummattako antarantarā pakatisaññaṃ paṭilabhatīti. Idha pana pittummattako vā hotu yakkhummattako vā, yo sabbaso muṭṭhassati kiñci na jānāti, aggimpi suvaṇṇampi gūthampi candanampi ekasadisaṃ maddantova vicarati, evarūpassa anāpatti. Antarantarā saññaṃ paṭilabhitvā ñatvā karontassa pana āpattiyeva.

Vedanāṭṭo nāma yo adhimattāya dukkhavedanāya āturo kiñci na jānāti, evarūpassa anāpatti.

Ādikammiko nāma yo tasmiṃ tasmiṃ kamme ādibhūto. Idha pana sudinnatthero ādikammiko, tassa anāpatti. Avasesānaṃ makkaṭīsamaṇavajjiputtakādīnaṃ āpattiyevāti.

Padabhājanīyavaṇṇanā niṭṭhitā.


66. 现在对于前面所说的"与人类女性在三个通道行不净行"等,为了避免混淆,他说"以通道对通道"等。其中,"以通道对通道"是指将自己的生殖器插入女人的三个通道中的任何一个,或者在两个通道相通的情况下,以小便道插入大便道,或以大便道插入小便道。"以通道对非通道"是指以小便等通道插入后从其周围的伤口拔出。"以非通道对通道"是指从通道周围的伤口插入后从通道拔出。"以非通道对非通道"是指在两个相通的伤口中从一个伤口插入后从另一个拔出。根据这段经文的顺序,应该理解在所有伤口情况下都是偷兰遮。
现在对于后面将要说的"不知道、不同意的无罪",为了避免混淆,他说"比丘对睡眠中的比丘"等。这里的意思是 - 醒来后同意的人不能说"我睡着时他对我行不端,我不知道"而免罪。两人都应该被逐出。这里两人都应该以去除性别特征的方式被逐出。其中,行不端者无需承认,被行不端者应询问后根据承认而被逐出。如果不同意,则不应被逐出。这个规则在沙弥部分也是一样的。
这样在各处指出各种犯戒与未犯戒后,现在只指出未犯戒,说"不知道的无罪"等。其中,"不知道"是指陷入深度睡眠,对他人所做的行为也不知道,就像在毗舍离大林中午休的比丘一样。这样的人无罪。也如所说:"'世尊,我不知道。''比丘,不知道的无罪。'"不同意"是指即使知道也不同意,就像在那里突然醒来的比丘一样。也如所说:"'世尊,我不同意。''比丘,不同意的无罪。'"
"疯狂者"是指胆汁疯狂者。胆汁有两种:结合的胆汁和未结合的胆汁。其中,未结合的胆汁像血液一样遍布全身,当它发作时,生物会出现瘙痒、发痒、身体震颤等症状。这些通过药物治疗可以平息。但结合的胆汁存在于胆囊中。当它发作时,生物会变得疯狂,产生颠倒的想法,丢弃惭愧,行为不当。他们即使践踏轻重学处也不知道。即使通过药物治疗也无法治愈。这样的疯狂者无罪。
"心乱者"是指心神散乱,被称为夜叉疯狂者。据说夜叉会显现可怕的景象,或将手伸入口中挤压心脏形状,使生物心神散乱,产生颠倒的想法。这样的心乱者无罪。这两者的区别是:胆汁疯狂者总是处于疯狂状态,无法恢复正常意识。夜叉疯狂者则会间歇性地恢复正常意识。这里无论是胆汁疯狂者还是夜叉疯狂者,只要完全失去记忆,什么都不知道,将火、黄金、粪便、檀香木视为一样而践踏,这样的人无罪。但如果间歇性地恢复意识并知道自己在做什么,则仍然有罪。
"被痛苦折磨者"是指因极度的痛苦而痛苦不堪,什么都不知道的人,这样的人无罪。
"初犯者"是指在那种行为中是第一次的人。这里指须提那长老是初犯者,他无罪。其余的猕猴沙门、跋耆子等则有罪。
词义解释结束。


Pakiṇṇakakathā

Imasmiṃ pana sikkhāpade kosallatthaṃ idaṃ pakiṇṇakaṃveditabbaṃ –

‘‘Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;

Lokavajjañca kammañca, kusalaṃ vedanāya cā’’ti.

Tattha ‘‘samuṭṭhāna’’nti sabbasaṅgāhakavasena cha sikkhāpadasamuṭṭhānāni. Tāni parivāre āvi bhavissanti. Samāsato pana sikkhāpadaṃ nāma – atthi chasamuṭṭhānaṃ, atthi catusamuṭṭhānaṃ, atthi tisamuṭṭhānaṃ, atthi kathinasamuṭṭhānaṃ, atthi eḷakalomasamuṭṭhānaṃ, atthi dhuranikkhepādisamuṭṭhānanti.

Tatrāpi kiñci kiriyato samuṭṭhāti, kiñci akiriyato samuṭṭhāti, kiñci kiriyākiriyato samuṭṭhāti, kiñci siyā kiriyato, siyā akiriyato samuṭṭhāti, kiñci siyā kiriyato siyā kiriyākiriyato samuṭṭhāti.

Tatrāpi atthi saññāvimokkhaṃ, atthi nosaññāvimokkhaṃ. Tattha yaṃ cittaṅgaṃ labhatiyeva, taṃ saññāvimokkhaṃ; itaraṃ nosaññāvimokkhaṃ.

Puna atthi sacittakaṃ, atthi acittakaṃ. Yaṃ saheva cittena āpajjati, taṃ sacittakaṃ; yaṃ vināpi cittena āpajjati, taṃ acittakaṃ . Taṃ sabbampi lokavajjaṃ paṇṇattivajjanti duvidhaṃ. Tesaṃ lakkhaṇaṃ vuttameva.

Kammakusalavedanāvasenāpi cettha atthi sikkhāpadaṃ kāyakammaṃ, atthi vacīkammaṃ. Tattha yaṃ kāyadvārikaṃ, taṃ kāyakammaṃ; yaṃ vacīdvārikaṃ, taṃ vacīkammanti veditabbaṃ. Atthi pana sikkhāpadaṃ kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Dvattiṃseva hi āpattisamauṭṭhāpakacittāni – aṭṭha kāmāvacarakusalāni, dvādasa akusalāni, dasa kāmāvacarakiriyacittāni, kusalato ca kiriyato ca dve abhiññācittānīti. Tesu yaṃ kusalacittena āpajjati, taṃ kusalaṃ; itarehi itaraṃ. Atthi ca sikkhāpadaṃ tivedanaṃ, atthi dvivedanaṃ, atthi ekavedanaṃ. Tattha yaṃ āpajjanto tīsu vedanāsu aññataravedanāsamaṅgī hutvā āpajjati, taṃ tivedanaṃ; yaṃ āpajjanto sukhasamaṅgī vā upekkhāsamaṅgī vā āpajjati, taṃ dvivedanaṃ; yaṃ āpajjanto dukkhavedanāsamaṅgīyeva āpajjati, taṃ ekavedananti veditabbaṃ. Evaṃ –

‘‘Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;

Lokavajjañca kammañca, kusalaṃ vedanāya cā’’ti.

Imaṃ pakiṇṇakaṃ viditvā tesu samuṭṭhānādīsu idaṃ sikkhāpadaṃ samuṭṭhānato ekasamuṭṭhānaṃ. Aṅgavasena dukasamuṭṭhānaṃ, kāyacittato samuṭṭhāti. Kiriyasamuṭṭhānañca karontoyeva hi etaṃ āpajjati. Methunapaṭisaṃyuttāya kāmasaññāya abhāvena muccanato saññāvimokkhaṃ. ‘‘Anāpatti ajānantassa asādiyantassā’’ti hi vuttaṃ. Methunacitteneva naṃ āpajjati, na vinā cittenāti sacittakaṃ. Rāgavaseneva āpajjitabbato lokavajjaṃ. Kāyadvāreneva samuṭṭhānato kāyakammaṃ. Cittaṃ panettha aṅgamattaṃ hoti, na tassa vasena kammabhāvo labbhati. Lobhacittena āpajjitabbato akusalacittaṃ. Sukhasamaṅgī vā upekkhāsamaṅgī vā taṃ āpajjatīti dvivedananti veditabbaṃ. Sabbañcetaṃ āpattiyaṃ yujjati. Sikkhāpadasīsena pana sabbaaṭṭhakathāsudesanā ārūḷhā, tasmā evaṃ vuttaṃ.

Pakiṇṇakakathā niṭṭhitā.


杂项说明
在这条学处中,为了熟练掌握,应该了解以下杂项内容:
"起因和行为,以及想和有心,
世间罪和业,善与受"
其中,"起因"是指包括一切的六种学处起因。这些将在《附随》中明显呈现。简而言之,学处有:六种起因的,四种起因的,三种起因的,迦絺那起因的,羊毛起因的,以及放弃责任等起因的。
在这些中,有些从作为而起,有些从不作为而起,有些从作为和不作为而起,有些或从作为或从不作为而起,有些或从作为或从作为和不作为而起。
其中有些是想解脱的,有些不是想解脱的。那些必定获得心的要素的是想解脱的;其他的是不想解脱的。
又有些是有心的,有些是无心的。那些与心同时犯的是有心的;那些不需要心就能犯的是无心的。所有这些又分为两种:世间罪和制定罪。它们的特征已经说过。
根据业、善和受,这里有些学处是身业,有些是语业。其中,通过身门的是身业;通过语门的是语业,应该这样理解。又有些学处是善的,有些是不善的,有些是无记的。只有三十二种心能引起犯戒:八种欲界善心,十二种不善心,十条欲界唯作心,以及善和唯作的两种神通心。其中,用善心犯的是善的;用其他心犯的是其他的。又有些学处是三受的,有些是二受的,有些是一受的。其中,犯时具有三种受之一的是三受的;犯时具有乐受或舍受的是二受的;犯时只具有苦受的是一受的,应该这样理解。这样 -
"起因和行为,以及想和有心,
世间罪和业,善与受"
了解这些杂项后,在这些起因等中,这条学处从起因来说是单一起因。从要素来说是双重起因,从身和心而起。它是作为起因,因为只有做才能犯。由于没有与淫欲相应的欲想而解脱,所以是想解脱。因为说"不知道、不同意的无罪"。只有以淫欲心才能犯它,不能没有心而犯,所以是有心的。因为只能由贪欲而犯,所以是世间罪。因为只从身门而起,所以是身业。这里的心只是一个要素,不能根据它而获得业的状态。因为用贪心才能犯,所以是不善心。具有乐受或舍受才能犯它,所以是二受的,应该这样理解。所有这些都适用于犯戒。但是在所有注释书中,说明都是以学处为标题,所以这样说。
杂项说明结束。


Vinītavatthuvaṇṇanā

Makkaṭīvajjiputtā ca…pe… vuḍḍhapabbajito migoti idaṃ kiṃ? Imā vinītavatthūnaṃ bhagavatā sayaṃ vinicchitānaṃ tesaṃ tesaṃ vatthūnaṃ uddānagāthā nāma. Tāni vatthūni ‘‘sukhaṃ vinayadharā uggaṇhissantī’’ti dhammasaṅgāhakattherehi ṭhapitāni. Vatthugāthā pana dharamāneyeva bhagavati upālittherena ṭhapitā ‘‘iminā lakkhaṇena āyatiṃ vinayadharā vinayaṃ vinicchinissantī’’ti. Tasmā ettha vuttalakkhaṇaṃ sādhukaṃ sallakkhetvā paṭhamasikkhāpadaṃ vinicchinitabbaṃ. Dutiyādīnañca vinītavatthūsu vuttalakkhaṇena dutiyādīni. Vinītavatthūni hi sippikānaṃ paṭicchannakarūpāni viya vinayadharānaṃ paṭicchannakavatthūni hontīti.

67. Tattha purimāni dve vatthūni anupaññattiyaṃyeva vuttatthāni. Tatiye vatthumhi gihiliṅgenāti gihivesena odātavattho hutvā. Catutthe natthi kiñci vattabbaṃ. Tato paresu sattasu vatthūsu kusacīranti kuse ganthetvā katacīraṃ. Vākacīraṃ nāma tāpasānaṃ vakkalaṃ. Phalakacīraṃ nāma phalakasaṇṭhānāni phalakāni sibbitvā katacīraṃ. Kesakambaloti kesehi tante vāyitvā katakambalo. Vālakambaloti camaravālehi vāyitvā katakambalo. Ulūkapakkhikanti ulūkasakuṇassa pakkhehi katanivāsanaṃ. Ajinakkhipanti salomaṃ sakhuraṃ ajinamigacammaṃ. Dvādasame vatthumhi sārattoti kāyasaṃsaggarāgena sāratto; taṃ rāgaṃ ñatvā bhagavā ‘‘āpatti saṅghādisesassā’’ti āha.

68. Terasame vatthumhi uppalavaṇṇāti sā therī sāvatthiyaṃ seṭṭhidhītā satasahassakappe abhinīhārasampannā. Tassā pakatiyāpi atidassanīyā nīluppalavaṇṇā kāyacchavi, abbhantare pana kilesasantāpassa abhāvena ativiya virocati. Sā tāyeva vaṇṇapokkharatāya ‘‘uppalavaṇṇā’’ti nāmaṃ labhi. Paṭibaddhacittoti gihikālato paṭṭhāya rattacitto; so kira tassā ñātidārako hoti. Atha khoti anantaratthe nipāto; mañcake nisinnānantaramevāti vuttaṃ hoti. Divā bāhirato āgantvā dvāraṃ pidhāya nisinnānañhi paṭhamaṃ andhakāraṃ hoti. So yāvassā taṃ andhakāraṃ na nassati, tāvadeva evamakāsīti attho. Dūsesīti padhaṃsesi. Therī pana anavajjā attano samaṇasaññaṃ paccupaṭṭhapetvā asādiyantī nisīdi asaddhammādhippāyena parāmaṭṭhā aggikkhandha-silāthambha-khadirasārakhāṇukā viya. Sopi attano manorathaṃ pūretvā gato. Tassā theriyā dassanapathaṃ vijahantasseva ayaṃ mahāpathavī sinerupabbataṃ dhāretuṃ samatthāpi taṃ pāpapurisaṃ byāmamattakaḷevaraṃ dhāretuṃ asakkontī viya bhijjitvā vivaramadāsi. So taṅkhaṇaññeva avīcijālānaṃ indhanabhāvaṃ agamāsi. Bhagavā taṃ sutvā ‘‘anāpatti, bhikkhave, asādiyantiyā’’ti vatvā theriṃ sandhāya dhammapade imaṃ gāthaṃ abhāsi –

‘‘Vāri pokkharapatteva, āraggeriva sāsapo;

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 401);



被调伏事例的解释
猕猴、跋耆子等...直到...高龄出家的鹿,这是什么?这是世尊亲自判决的那些被调伏事例的总结偈颂。那些事例是结集法的长老们为了"持律者能轻松学习"而设立的。而事例偈颂是在世尊在世时由优波离长老设立的,目的是"未来的持律者能以此特征判断戒律"。因此,应该仔细考虑这里所说的特征来判断第一条学处。第二条等学处则根据被调伏事例中所说的特征来判断。因为被调伏事例对持律者来说就像工匠的秘传技艺一样。
67. 其中,前两个事例的含义在附加规定中已经说过。在第三个事例中,"以在家人相貌"是指穿白衣成为在家人的装束。第四个没有什么可说的。在之后的七个事例中,"吉祥草衣"是指用吉祥草编织而成的衣服。"树皮衣"是指苦行者的树皮衣。"木板衣"是指缝合木板形状的木板做成的衣服。"发毛毯"是指用头发织成的毯子。"马尾毯"是指用野牛尾毛织成的毯子。"猫头鹰翅"是指用猫头鹰的翅膀做成的内衣。"羚羊皮"是指连毛带蹄的羚羊皮。在第十二个事例中,"贪著"是指被身体接触的贪欲所贪著;世尊知道那种贪欲后说"犯僧残罪"。
68. 在第十三个事例中,"莲花色"是指那位长老尼是舍卫城的富商之女,在十万劫前就已发愿。她天生就有非常美丽的蓝莲花色皮肤,而且因为内心没有烦恼的热恼,更加光彩照人。她因为这样的肤色而得名"莲花色"。"心系"是指从在家时就已经迷恋;据说他是她的亲戚。"然后"是表示紧接着的意思;意思是说她刚坐在床上。因为从外面在白天进来关上门坐下的人,一开始会感到黑暗。意思是在她还没适应那黑暗之前他就这样做了。"污辱"是指玷污。但是长老尼无可指责,保持着自己的沙门想,不同意,像火堆、石柱、硬木桩一样坐着,被怀有不正当意图的人触摸。他也满足了自己的欲望就离开了。就在他离开长老尼的视线的那一刻,这个能够支撑须弥山的大地,似乎无法承受那个罪恶之人一庹高的身体,裂开形成了裂缝。他立即成为阿鼻地狱火焰的燃料。世尊听到这件事后说:"诸比丘,不同意的无罪。"然后针对长老尼在《法句经》中说了这个偈颂:
"如水珠不沾莲叶,芥子不粘针尖;
不染著欲乐者,我称之为婆罗门。"

69. Cuddasame vatthumhi itthiliṅgaṃ pātubhūtanti rattibhāge niddaṃ okkantassa purisasaṇṭhānaṃ massudāṭhikādi sabbaṃ antarahitaṃ itthisaṇṭhānaṃ uppannaṃ. Tameva upajjhaṃ tameva upasampadanti pubbe gahitaupajjhāyameva pubbe kataupasampadameva anujānāmi. Puna upajjhā na gahetabbā; upasampadā na kātabbāti attho. Tāniyevavassānīti bhikkhuupasampadato pabhuti yāva vassagaṇanā, taṃyeva vassagaṇanaṃ anujānāmi. Na ito paṭṭhāya vassagaṇanā kātabbāti attho. Bhikkhunīhi saṅgamitunti bhikkhunīhi saddhiṃ saṅgamituṃ saṅgantuṃ samaṅgī bhavituṃ anujānāmīti attho. Idaṃ vuttaṃ hoti – appatirūpaṃ dānissā bhikkhūnaṃ majjhe vasituṃ, bhikkhunupassayaṃ gantvā bhikkhunīhi saddhiṃ vasatūti. Yā āpattiyo bhikkhūnaṃ bhikkhunīhi sādhāraṇāti yā desanāgāminiyo vā vuṭṭhānagāminiyo vā āpattiyo bhikkhūnaṃ bhikkhunīhi saddhiṃ sādhāraṇā. Tā āpattiyo bhikkhunīnaṃ santike vuṭṭhātunti tā sabbāpi bhikkhunīhi kātabbaṃ vinayakammaṃ katvā bhikkhunīnaṃ santike vuṭṭhātuṃ anujānāmīti attho. Tāhi āpattīhi anāpattīti yā pana bhikkhūnaṃ bhikkhunīhi asādhāraṇā sukkavissaṭṭhi-ādikā āpattiyo, tāhi anāpatti. Liṅgaparivattanena tā āpattiyo vuṭṭhitāva honti. Puna pakatiliṅge uppannepi tāhi āpattīhi tassa anāpattiyevāti ayaṃ tāvettha pāḷivinicchayo.

Ayaṃ pana pāḷimutto okkantikavinicchayo – imesu tāva dvīsu liṅgesu purisaliṅgaṃ uttamaṃ, itthiliṅgaṃ hīnaṃ; tasmā purisaliṅgaṃ balavaakusalena antaradhāyati. Itthiliṅgaṃ dubbalakusalena patiṭṭhāti. Itthiliṅgaṃ pana antaradhāyantaṃ dubbalaakusalena antaradhāyati. Purisaliṅgaṃ balavakusalena patiṭṭhāti. Evaṃ ubhayampi akusalena antaradhāyati, kusalena paṭilabbhati.


69. 在第十四个事例中,"女性特征出现"是指在夜间睡着时,男性的形态、胡须、胡茬等一切消失,出现了女性的形态。"仍然是那个戒和尚,仍然是那个具足戒"的意思是,我允许保持以前得到的戒和尚,保持以前做的具足戒。意思是不应再取戒和尚,不应再做具足戒。"仍然是那些年"的意思是,我允许从比丘具足戒开始计算的年数仍然有效。意思是不应从现在开始重新计算年数。"与比丘尼们交往"的意思是,我允许与比丘尼们一起交往、来往、共处。这里的意思是:现在她不适合住在比丘中间,应该去比丘尼住处与比丘尼们一起住。"比丘与比丘尼共同的戒"是指比丘与比丘尼共同的应忏悔或应出罪的戒。"在比丘尼那里出罪"的意思是,我允许对所有这些戒,由比丘尼们进行律仪羯磨后在比丘尼那里出罪。"对那些戒无罪"是指那些比丘与比丘尼不共同的戒,如出精等,对这些戒无罪。通过性别转变,这些戒已经出罪了。即使再次回到原来的性别,对那些戒仍然无罪。这是经文的判断。
这是不在经文中的临界判断:在这两种性别中,男性是最高的,女性是低下的;因此,男性特征因强烈的不善而消失。女性特征因微弱的善而建立。而女性特征消失时,是因微弱的不善而消失。男性特征因强烈的善而建立。这样,两种特征都因不善而消失,因善而获得。


Tattha sace dvinnaṃ bhikkhūnaṃ ekato sajjhāyaṃ vā dhammasākacchaṃ vā katvā ekāgāre nipajjitvā niddaṃ okkantānaṃ ekassa itthiliṅgaṃ pātubhavati, ubhinnampi sahaseyyāpatti hoti. So ce paṭibujjhitvā attano taṃ vippakāraṃ disvā dukkhī dummano rattibhāgeyeva itarassa āroceyya, tena samassāsetabbo – ‘‘hotu, mā cintayittha. Vaṭṭasseveso doso. Sammāsambuddhena dvāraṃ dinnaṃ, bhikkhu vā hotu bhikkhunī vā, anāvaṭo dhammo avārito saggamaggo’’ti. Samassāsetvā ca evaṃ vattabbaṃ – ‘‘tumhehi bhikkhunupassayaṃ gantuṃ vaṭṭati. Atthi vo kāci sandiṭṭhā bhikkhuniyo’’ti. Sacassā honti tādisā bhikkhuniyo atthīti, no ce honti natthīti vatvā so bhikkhu vattabbo – ‘‘mama saṅgahaṃ karotha; idāni maṃ paṭhamaṃ bhikkhunupassayaṃ nethā’’ti. Tena bhikkhunā taṃ gahetvā tassā vā sandiṭṭhānaṃ attano vā sandiṭṭhānaṃ bhikkhunīnaṃ santikaṃ gantabbaṃ. Gacchantena ca na ekakena gantabbaṃ. Catūhi pañcahi bhikkhūhi saddhiṃ jotikañca kattaradaṇḍañca gahetvā saṃvidahanaṃ parimocetvā ‘‘mayaṃ asukaṃ nāma ṭhānaṃ gacchāmā’’ti gantabbaṃ. Sace bahigāme dūre vihāro hoti, antarāmagge gāmantara-nadīpāra-rattivippavāsa-gaṇaohīyanāpattīhi anāpatti. Bhikkhunupassayaṃ gantvā tā bhikkhuniyo vattabbā – ‘‘asukaṃ nāma bhikkhuṃ jānāthā’’ti? ‘‘Āma, ayyā’’ti. ‘‘Tassa itthiliṅgaṃ pātubhūtaṃ, saṅgahaṃ dānissa karothā’’ti. Tā ce ‘‘sādhu, ayyā, idāni mayampi sajjhāyissāma, dhammaṃ sossāma, gacchatha tumhe’’ti vatvā saṅgahaṃ karonti, ārādhikā ca honti saṅgāhikā lajjiniyo, tā kopetvā aññattha na gantabbaṃ. Gacchati ce, gāmantara-nadīpāra-rattivippavāsa-gaṇaohīyanāpattīhi na muccati. Sace pana lajjiniyo honti, na saṅgāhikāyo; aññattha gantuṃ labbhati. Sacepi alajjiniyo honti, saṅgahaṃ pana karonti; tāpi pariccajitvā aññattha gantuṃ labbhati. Sace lajjiniyo ca saṅgāhikā ca, ñātikā na honti, āsannagāme pana aññā ñātikāyo honti paṭijagganikā, tāsampi santikaṃ gantuṃ vaṭṭatīti vadanti. Gantvā sace bhikkhubhāvepi nissayapaṭipanno, patirūpāya bhikkhuniyā santike nissayo gahetabbo. Mātikā vā vinayo vā uggahito suggahito, puna uggaṇhanakāraṇaṃ natthi. Sace bhikkhubhāve parisāvacaro, tassa santikeyeva upasampannā sūpasampannā. Aññassa santike nissayo gahetabbo. Pubbe taṃ nissāya vasantehipi aññassa santikeyeva nissayo gahetabbo. Paripuṇṇavassasāmaṇerenāpi aññassa santikeyeva upajjhā gahetabbā.




这里，如果两位比丘\一起诵经或讨论佛法后，睡在同一房间里，其中一位变成了女性特征，两人都犯了同宿之罪。如果他醒来后看到自己的变化，感到痛苦忧愁，在夜里就告诉了另一位，那位应该安慰他说:"好了，别担心。这是轮回的过错。正等正觉者已经开启了大门，无论是比丘还是比丘尼，法是开放的，通往天界的道路是畅通的。"安慰之后还应该这样说:"你应该去比丘尼寺。你有认识的比丘尼吗?"如果他有这样的比丘尼朋友就说有，如果没有就说没有，然后那位比丘应该说:"请帮助我;现在请先带我去比丘尼寺。"那位比丘应该带着他去他认识的或自己认识的比丘尼那里。去的时候不能单独去。应该和四五位比丘一起，带上灯和手杖，安排妥当后说"我们要去某某地方"然后出发。如果寺院在村外很远的地方，中途经过村庄、渡河、夜宿、离开僧团等情况都不算犯戒。到了比丘尼寺后，应该对那些比丘尼说:"你们认识某某比丘吗?""是的,大德。""他现在变成了女性特征，请你们照顾他。"如果她们说"好的,大德,现在我们也要诵经、听法,你们回去吧",并且愿意照顾他,而且是谨慎有羞耻心的人,就不应该生气离开到别处去。如果离开,就会犯经过村庄、渡河、夜宿、离开僧团等戒。如果她们谨慎有羞耻心,但不愿意照顾,可以去别处。即使她们没有羞耻心,但愿意照顾,也可以离开她们去别处。如果她们谨慎、愿意照顾,但不是亲戚,而在附近村庄有其他亲戚愿意照顾,他们说也可以去那里。去了之后,如果他作为比丘时还在学习阶段,应该在适当的比丘尼那里重新学习。如果已经很好地学习了戒律,就不需要再学习了。如果他作为比丘时已经能教导大众,那么他在那里受具足戒就是很好的受戒。应该在另一位比丘尼那里学习。以前依止他修行的人也应该去另一位比丘尼那里学习。满一年的沙弥也应该在另一位比丘尼那里寻求戒师。


Yaṃ panassa bhikkhubhāve adhiṭṭhitaṃ ticīvarañca patto ca, taṃ adhiṭṭhānaṃ vijahati, puna adhiṭṭhātabbaṃ. Saṅkaccikā ca udakasāṭikā ca gahetabbā. Yaṃ atirekacīvaraṃ vā atirekapatto vā vinayakammaṃ katvā ṭhapito hoti, taṃ sabbampi vinayakammaṃ vijahati, puna kātabbaṃ. Paṭiggahitatelamadhuphāṇitādīnipi paṭiggahaṇaṃ vijahanti. Sace paṭiggahaṇato sattame divase liṅgaṃ parivattati, puna paṭiggahetvā sattāhaṃ vaṭṭati. Yaṃ pana bhikkhukāle aññassa bhikkhuno santakaṃ paṭiggahitaṃ, taṃ paṭiggahaṇaṃ na vijahati. Yaṃ ubhinnaṃ sādhāraṇaṃ avibhajitvā ṭhapitaṃ, taṃ pakatatto rakkhati. Yaṃ pana vibhattaṃ etasseva santakaṃ, taṃ paṭiggahaṇaṃ vijahati. Vuttampi cetaṃ parivāre –

‘‘Telaṃ madhuṃ phāṇitañcāpi sappiṃ;

Sāmaṃ gahetvāna nikkhipeyya;

Avītivatte sattāhe;

Sati paccaye paribhuñjantassa āpatti;

Pañhā mesā kusalehi cintitā’’ti. (pari. 480);

Idañhi liṅgaparivattanaṃ sandhāya vuttaṃ. Paṭiggahaṇaṃ nāma liṅgaparivattanena, kālaṃkiriyāya, sikkhāpaccakkhānena, hīnāyāvattanena, anupasampannassa dānena, anapekkhavissajjanena, acchinditvā gahaṇena ca vijahati. Tasmā sacepi harītakakhaṇḍampi paṭiggahetvā ṭhapitamatthi, sabbamassa paṭiggahaṇaṃ vijahati. Bhikkhuvihāre pana yaṃkiñcissā santakaṃ paṭiggahetvā vā appaṭiggahetvā vā ṭhapitaṃ, sabbassa sāva issarā, āharāpetvā gahetabbaṃ. Yaṃ panettha thāvaraṃ tassā santakaṃ senāsanaṃ vā uparopakā vā, te yassicchati tassa dātabbā. Terasasu sammutīsu yā bhikkhukāle laddhā sammuti, sabbā sā paṭippassambhati. Purimikāya senāsanaggāho paṭippassambhati. Sace pacchimikāya senāsane gahite liṅgaṃ parivattati, bhikkhunisaṅgho cassā uppannaṃ lābhaṃ dātukāmo hoti, apaloketvā dātabbo. Sace bhikkhunīhi sādhāraṇāya paṭicchannāya āpattiyā parivasantassa liṅgaṃ parivattati, pakkhamānattameva dātabbaṃ. Sace mānattaṃ carantassa parivattati, puna pakkhamānattameva dātabbaṃ. Sace ciṇṇamānattassa parivattati, bhikkhunīhi abbhānakammaṃ kātabbaṃ. Sace akusalavipāke parikkhīṇe pakkhamānattakāle punadeva liṅgaṃ parivattati, chārattaṃ mānattameva dātabbaṃ. Sace ciṇṇe pakkhamānatte parivattati, bhikkhūhi abbhānakammaṃ kātabbanti.

Anantare bhikkhuniyā liṅgaparivattanavatthumhi idha vuttanayeneva sabbo vinicchayo veditabbo. Ayaṃ pana viseso – sacepi bhikkhunikāle āpannā sañcarittāpatti paṭicchannā hoti, parivāsadānaṃ natthi, chārattaṃ mānattameva dātabbaṃ. Sace pakkhamānattaṃ carantiyā liṅgaṃ parivattati, na tenattho, chārattaṃ mānattameva dātabbaṃ. Sace ciṇṇamānattāya parivattati, puna mānattaṃ adatvā bhikkhūhi abbhetabbo. Atha bhikkhūhi mānatte adinne puna liṅgaṃ parivattati, bhikkhunīhi pakkhamānattameva dātabbaṃ. Atha chārattaṃ mānattaṃ carantassa puna parivattati, pakkhamānattameva dātabbaṃ. Ciṇṇamānattassa pana liṅgaparivatte jāte bhikkhunīhi abbhānakammaṃ kātabbaṃ . Puna parivatte ca liṅge bhikkhunibhāve ṭhitāyapi yā āpattiyo pubbe paṭippassaddhā, tā suppaṭippassaddhā evāti.

70. Ito parāni ‘‘mātuyā methunaṃ dhamma’’ntiādīni cattāri vatthūni uttānatthāniyeva.





这是他作为比丘时所决意的三衣和钵,那个决意失效,应当重新决意。应当取用僧祇支和浴衣。如果有多余的衣或多余的钵经过律法程序而存放,所有这些律法程序都失效,应当重新进行。所接受的油、蜜、糖等也失去接受性。如果从接受之日起第七天性别转变,重新接受后可以使用七天。但是在比丘时期从其他比丘那里所接受的东西,不失去接受性。如果有两人共有而未分配的东西,由正常的人保管。但是如果已经分配给他个人所有的东西,则失去接受性。这在《附随》中也说:
"油、蜜、糖以及酥油;
亲自接受后存放;
七日未过;
有缘由而使用者犯戒;
这是智者思考的问题。"
这是针对性别转变而说的。所谓接受性,因性别转变、死亡、舍戒、还俗、给予未受具足戒者、无期望地舍弃、被抢走而失效。因此,即使只是接受并存放了一小块诃梨勒果,也会失去所有的接受性。但是在比丘寺院中,无论是接受还是未接受而存放的任何属于她的东西,她都有权力,应当命人取来。至于其中不动产,属于她的住处或者园林,应当给予她所希望给予的人。在十三种许可中,比丘时期所得到的许可全都失效。前安居的住处分配失效。如果在后安居的住处分配后性别转变,比丘尼僧团如果想给予她所生起的利养,应当告白后给予。如果比丘尼在共同遮罪别住期间性别转变,应当给予半月摩那埵。如果在行摩那埵时转变,应当重新给予半月摩那埵。如果在完成摩那埵后转变,比丘尼应当作出出罪羯磨。如果不善业报耗尽时在半月摩那埵期间再次性别转变,应当给予六夜摩那埵。如果在完成半月摩那埵后转变,比丘应当作出出罪羯磨。
在下一个比丘尼性别转变的案例中,所有判定都应当按照这里所说的方法来理解。但有以下区别:即使在比丘尼时期所犯的媒介淫罪被遮覆,也不需要别住,只需给予六夜摩那埵。如果在半月摩那埵期间性别转变,那没有意义,应当给予六夜摩那埵。如果在完成摩那埵后转变,不需要再给予摩那埵,比丘应当为他作出罪羯磨。如果比丘未给予摩那埵时再次性别转变,比丘尼应当给予半月摩那埵。如果在六夜摩那埵期间再次转变,应当给予半月摩那埵。但是如果在完成摩那埵后性别转变,比丘尼应当作出出罪羯磨。再次性别转变时,即使处于比丘尼身份,以前所消除的罪过也全都消除了。
70. 从这里开始的"与母亲行不净行"等四个案例,意思都很明显。

71. Mudupiṭṭhikavatthumhi so kira bhikkhu naṭapubbako. Tassa sippakosallatthaṃ parikammakatā piṭṭhi mudukā ahosi. Tasmā evaṃ kātuṃ asakkhi.

Lambīvatthumhi tassa bhikkhussa aṅgajātaṃ dīghaṃ hoti lambati, tasmā lambīti vutto.

Ito parāni dve vaṇavatthūni uttānāneva. Lepacittavatthumhi lepacittaṃ nāma cittakammarūpaṃ.

Dārudhītalikavatthumhi dārudhītalikā nāma kaṭṭharūpaṃ. Yathā ca imesu dvīsu evaṃ aññesupi dantarūpa-potthakarūpa-loharūpādīsu anupādinnakesu itthirūpesu nimitte methunarāgena upakkamantassa asuci muccatu vā mā vā, dukkaṭameva. Kāyasaṃsaggarāgena upakkamantassāpi tatheva dukkaṭaṃ. Mocanarāgena pana upakkamantassa mutte saṅghādiseso, amutte thullaccayanti.

72. Sundaravatthumhi ayaṃ sundaro nāma rājagahe kuladārako saddhāya pabbajito; attabhāvassa abhirūpatāya ‘‘sundaro’’ti nāmaṃ labhi. Taṃ rathikāya gacchantaṃ disvā samuppannachandarāgā sā itthī imaṃ vippakāraṃ akāsi. Thero pana anāgāmī. Tasmā so na sādiyi. Aññesaṃ pana avisayo eso.

Ito paresu catūsu vatthūsu te bhikkhū jaḷā dummedhā mātugāmassa vacanaṃ gahetvā tathā katvā pacchā kukkuccāyiṃsu.



71. 在柔软背部案例中,据说那位比丘以前是舞者。为了技艺精湛,他的背部经过训练变得柔软。因此他能够这样做。
垂悬案例中,那位比丘的生殖器长而下垂,所以被称为"垂悬"。
从这里开始的两个疮案例意思都很明显。彩绘案例中,彩绘是指绘画的形象。
木制女像案例中,木制女像是指木头雕刻的形象。就像这两个案例一样,对于其他的象牙制、布制、金属制等非生命的女性形象,以淫欲心触碰生殖器,无论是否射精,都犯恶作。以身体接触欲触碰也同样犯恶作。但是以射精欲触碰,如果射精则犯僧残,如果没有射精则犯粗恶罪。
72. 在孙陀罗案例中,这位名叫孙陀罗的是王舍城（现在的拉杰吉尔）的良家子弟,因信仰而出家;由于相貌英俊而得名"孙陀罗"。那位女子看到他走在街上,生起爱欲,对他做了这种不当行为。但是长老是阿那含,所以他没有同意。这对其他人来说是难以抵挡的。
在接下来的四个案例中,那些比丘愚蠢无知,听信女人的话而那样做,之后感到后悔。

73. Akkhāyitādīni tīṇi vatthūni uttānatthāneva. Dvīsu chinnasīsavatthūsu ayaṃ vinicchayo – vaṭṭakate mukhe vivaṭe aṅgajātaṃ pavesento sace heṭṭhā vā upari vā ubhayapassehi vā chupantaṃ paveseti, pārājikaṃ. Catūhipi passehi achupantaṃ pavesetvā abbhantare tālukaṃ chupati, pārājikameva. Cattāri passāni tālukañca achupanto ākāsagatameva katvā paveseti ca nīharati ca, dukkaṭaṃ. Yadi pana dantā suphusitā, antomukhe okāso natthi, dantā ca bahi oṭṭhamaṃsena paṭicchannā, tattha vātena asamphuṭṭhaṃ allokāsaṃ tilaphalamattampi pavesentassa pārājikameva. Uppāṭite pana oṭṭhamaṃse dantesuyeva upakkamantassa thullaccayaṃ. Yopi danto bahi nikkhamitvā tiṭṭhati , na sakkā oṭṭhehi pidahituṃ. Tattha upakkamantepi bahi nikkhantajivhāya upakkamantepi thullaccayameva. Jīvamānakasarīrepi bahi nikkhantajivhāya thullaccayameva. Yadi pana bahijivhāya paliveṭhetvā antomukhaṃ paveseti, pārājikameva. Uparigīvāya chinnasīsassapi adhobhāgena aṅgajātaṃ pavesetvā tālukaṃ chupantassa pārājikameva.

Aṭṭhikavatthumhi susānaṃ gacchantassāpi dukkaṭaṃ. Aṭṭhikāni saṅkaḍḍhantassāpi, nimitte methunarāgena upakkamantassāpi, kāyasaṃsaggarāgena upakkamantassāpi, muccatu vā mā vā, dukkaṭameva. Mocanarāgena pana upakkamantassa muccante saṅghādiseso, amuccante thullaccayameva.

Nāgīvatthumhi nāgamāṇavikā vā hotu kinnarīādīnaṃ vā aññatarā, sabbattha pārājikaṃ.

Yakkhīvatthumhi sabbāpi devatā yakkhīyeva.

Petīvatthumhi nijjhāmataṇhikādipetiyo allīyitumpi na sakkā. Vimānapetiyo pana atthi; yāsaṃ kāḷapakkhe akusalaṃ vipaccati, juṇhapakkhe devatā viya sampattiṃ anubhonti. Evarūpāya petiyā vā yakkhiyā vā sace dassana-gahaṇa-āmasana-phusana-ghaṭṭanāni paññāyanti, pārājikaṃ. Athāpi dassanaṃ natthi, itarāni paññāyanti, pārājikameva. Atha dassanagahaṇāni na paññāyanti, āmasanaphusanaghaṭṭanehi paññāyamānehi taṃ puggalaṃ visaññaṃ katvā attano manorathaṃ pūretvā gacchati, ayaṃ avisayo nāma. Tasmā ettha avisayattā anāpatti. Paṇḍakavatthu pākaṭameva.

Upahatindriyavatthumhi upahatindriyoti upahatakāyappasādo khāṇukaṇṭakamiva sukhaṃ vā dukkhaṃ vā na vedayati. Avedayantassāpi sevanacittavasena āpatti.

Chupitamattavatthusmiṃ yo ‘‘methunaṃ dhammaṃ paṭisevissāmī’’ti mātugāmaṃ gaṇhitvā methune virajjitvā vippaṭisārī hoti, dukkaṭamevassa hoti. Methunadhammassa hi pubbapayogā hatthaggāhādayo yāva sīsaṃ na pāpuṇāti, tāva dukkaṭe tiṭṭhanti. Sīse patte pārājikaṃ hoti. Paṭhamapārājikassa hi dukkaṭameva sāmantaṃ. Itaresaṃ tiṇṇaṃ thullaccayaṃ. Ayaṃ pana bhikkhu methunadhamme virajjitvā kāyasaṃsaggaṃ sādiyīti veditabbo. Tenāha bhagavā – ‘‘āpatti saṅghādisesassā’’ti.

74. Bhaddiyavatthusmiṃ bhaddiyaṃ nāma taṃ nagaraṃ. Jātiyāvanaṃ nāma jātipupphagumbānaṃ ussannatāya evaṃ laddhanāmaṃ; taṃ tassa nagarassa upacāre vanaṃ hoti. So tattha nipanno tena vātupatthambhena mahāniddaṃ okkami. Ekarasaṃ bhavaṅgameva vattati. Kilinnaṃ passitvāti asucikiliṭṭhaṃ passitvā.

75. Ito parāni sādiyanapaṭisaṃyuttāni cattāri vatthūni, ajānanavatthu cāti pañca uttānatthāneva.



73. 关于不被说等三个案例意思都很明显。在两个断头案例中,判决如下:当嘴呈圆形张开时,如果插入生殖器时从下面、上面或两侧接触到,犯波罗夷。如果从四面都不接触地插入,但在内部接触到上颚,也犯波罗夷。如果四面和上颚都不接触,只是在空中进进出出,犯恶作。但是如果牙齿紧密,口腔内没有空间,牙齿外面被嘴唇肉覆盖,在那里即使插入不受空气接触的湿润区域有芝麻果那么小,也犯波罗夷。但是如果撕开嘴唇肉,只触碰到牙齿,犯粗恶罪。如果有牙齿伸出在外,无法用嘴唇遮盖。在那里触碰或触碰伸出的舌头,都只是粗恶罪。在活人身上触碰伸出的舌头也只是粗恶罪。但是如果用外面的舌头包裹后插入口内,就犯波罗夷。对于上部颈部以上断头的,从下部插入生殖器接触到上颚的,也犯波罗夷。
在骨头案例中,去墓地就犯恶作。收集骨头、以淫欲心触碰生殖器、以身体接触欲触碰,无论是否**,都犯恶作。但是以欲触碰,如果则犯僧残,如果没有**则犯粗恶罪。
在龙女案例中,无论是龙族少女还是紧那罗等其他种类,都犯波罗夷。
在夜叉女案例中,所有天神都属于夜叉女。
在饿鬼女案例中,烧渴等饿鬼连靠近都不可能。但是有宫殿饿鬼;在黑半月时恶业成熟,在白半月时像天神一样享受富裕。对于这种饿鬼或夜叉女,如果能看见、抓住、抚摸、触碰、摩擦,就犯波罗夷。即使看不见,但其他行为可见,也犯波罗夷。如果看不见也抓不住,但能抚摸触碰摩擦,使那个人失去知觉后满足自己的欲望而离去,这叫做不可抗拒。因此在这种不可抗拒的情况下无罪。黄门案例很明显。
在损坏根门案例中,"损坏根门"是指身体感官受损,像木头或刺一样不能感受快乐或痛苦。即使不能感受,以淫欲心也犯戒。
在仅触碰案例中,如果某人想"我要行不净行"而抓住女人,但对于淫欲感到厌恶而后悔,他只犯恶作。因为不净行的前行为如握手等,只要没到达顶点,都只是恶作。到达顶点就犯波罗夷。第一波罗夷的邻近罪是恶作。其他三个是粗恶罪。但这位比丘应理解为对淫欲感到厌恶,却接受了身体接触。因此世尊说:"犯僧残罪"。
74. 在跋提耶案例中,跋提耶是那个城市的名字。树林名叫生树林,因为开满了生花的灌木而得名;那是那个城市附近的一片树林。他躺在那里,因为那风的支持而陷入深睡。只有一味的有分心在运转。"看到湿润"是指看到被不净物弄脏。
75. 从这里开始的四个关于接受的案例,以及一个不知道的案例,意思都很明显。

76. Dvīsu asādiyanavatthūsu sahasā vuṭṭhāsīti āsīvisena daṭṭho viya agginā daḍḍho viya ca turitaṃ vuṭṭhāsi. Akkamitvā pavattesīti appamatto bhikkhu āraddhavipassako upaṭṭhitassati khippaṃ vuṭṭhahantova akkamitvā bhūmiyaṃ vaṭṭento parivaṭṭento viheṭhento pātesi. Puthujjanakalyāṇakena hi evarūpesu ṭhānesu cittaṃ rakkhitabbaṃ. Ayañca tesaṃ aññataro saṅgāmasīsayodho bhikkhu.



76. 在两个不同意案例中,"突然站起来"是指像被毒蛇咬到或被火烧到一样迅速地站起来。"踩踏后使之滚动"是指那位不放逸的比丘,已经开始修习观禅,正念现前,在迅速站起来的同时踩踏,使其在地上滚动、翻转、折磨。因为善凡夫应当在这样的场合保护自己的心。这位比丘是他们中的一位,是战场上的勇士。

77. Dvāraṃ vivaritvā nipannavatthumhi divā paṭisallīyantenāti divā nipajjantena. Dvāraṃ saṃvaritvā paṭisallīyitunti dvāraṃ pidahitvā nipajjituṃ. Ettha ca kiñcāpi pāḷiyaṃ ‘‘ayaṃ nāma āpattī’’ti na vuttā. Vivaritvā nipannadosena pana uppanne vatthusmiṃ ‘‘anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṃ saṃvaritvā paṭisallīyitu’’nti vuttattā asaṃvaritvā paṭisallīyantassa dukkaṭaṃ vuttaṃ. Bhagavato hi adhippāyaṃ ñatvā upālittherādīhi aṭṭhakathā ṭhapitā. ‘‘Atthāpatti divā āpajjati no ratti’’nti (pari. 323) imināpi cetaṃ siddhaṃ.

Kīdisaṃ pana dvāraṃ saṃvaritabbaṃ, kīdisaṃ na saṃvaritabbaṃ? Rukkhapadaraveḷupadarakilañjapaṇṇādīnaṃ yena kenaci kavāṭaṃ katvā heṭṭhā udukkhale upari uttarapāsake ca pavesetvā kataṃ parivattakadvārameva saṃvaritabbaṃ. Aññaṃ gorūpānaṃ vajesu viya rukkhasūcikaṇṭakadvāraṃ, gāmathakanakaṃ cakkalakayuttadvāraṃ, phalakesu vā kiṭikāsu vā dve tīṇi cakkalakāni yojetvā kataṃ saṃsaraṇakiṭikadvāraṃ, āpaṇesu viya kataṃ ugghāṭanakiṭikadvāraṃ, dvīsu tīsu ṭhānesu veṇusalākā gopphetvā paṇṇakuṭīsu kataṃ salākahatthakadvāraṃ, dussasāṇidvāranti evarūpaṃ dvāraṃ na saṃvaritabbaṃ. Pattahatthassa kavāṭappaṇāmane pana ekaṃ dussasāṇidvārameva anāpattikaraṃ, avasesāni paṇāmentassa āpatti. Divā paṭisallīyantassa pana parivattakadvārameva āpattikaraṃ, sesāni saṃvaritvā vā asaṃvaritvā vā nipannassa āpatti natthi. Saṃvaritvā pana nipajjitabbaṃ, etaṃ vattaṃ.

Parivattakadvāraṃ pana kittakena saṃvutaṃ hoti? Sūcighaṭikādīsu dinnāsu saṃvutameva hoti. Apica kho sūcimattepi dinne vaṭṭati. Ghaṭikamattepi dinne vaṭṭati. Dvārabāhaṃ phusitvā pihitamattepi vaṭṭati. Īsakaṃ aphusitepi vaṭṭati. Sabbantimena vidhinā yāvatā sīsaṃ nappavisati tāvatā aphusitepi vaṭṭatīti. Sace bahūnaṃ vaḷañjanaṭṭhānaṃ hoti, bhikkhuṃ vā sāmaṇeraṃ vā ‘‘dvāraṃ, āvuso, jaggāhī’’ti vatvāpi nipajjituṃ vaṭṭati. Atha bhikkhū cīvarakammaṃ vā aññaṃ vā kiñci karontā nisinnā honti, ‘‘ete dvāraṃ jaggissantī’’ti ābhogaṃ katvāpi nipajjituṃ vaṭṭati. Kurundaṭṭhakathāyaṃ pana ‘‘upāsakampi āpucchitvā vā, ‘esa jaggissatī’ti ābhogaṃ katvā vā nipajjituṃ vaṭṭati. Kevalaṃ bhikkhuniṃ vā mātugāmaṃ vā āpucchituṃ na vaṭṭatī’’ti vuttaṃ. Atha dvārassa udukkhalaṃ vā uttarapāsako vā bhinno vā hoti aṭṭhapito vā, saṃvarituṃ na sakkoti, navakammatthaṃ vā pana iṭṭhakapuñjo vā mattikādīnaṃ vā rāsi antodvāre kato hoti, aṭṭaṃ vā bandhanti, yathā saṃvarituṃ na sakkoti; evarūpe antarāye sati asaṃvaritvāpi nipajjituṃ vaṭṭati. Yadi pana kavāṭaṃ natthi, laddhakappameva. Upari sayantena nisseṇiṃ āropetvā nipajjitabbaṃ. Sace nisseṇimatthake thakanakaṃ hoti, thaketvāpi nipajjitabbaṃ. Gabbhe nipajjantena gabbhadvāraṃ vā pamukhadvāraṃ vā yaṃkiñci saṃvaritvā nipajjituṃ vaṭṭati. Sace ekakuṭṭake gehe dvīsu passesu dvārāni katvā vaḷañjanti, dvepi dvārāni jaggitabbāni.



77. "开门躺下时白天隐退"意思是白天躺下。"关门隐退"意思是关门躺下。虽然在圣典中没有明确说"这是某种罪过"，但由于开门躺下的过失而产生事件时，佛陀说:"比丘们,我允许白天隐退时关门隐退"。因此,不关门隐退的人犯突吉罗罪。优波离长老等人了解佛陀的意图后制定了注释书。这也可以从"有些罪过白天犯,夜晚不犯"这句话得到证实。
那么,什么样的门应该关,什么样的门不应该关呢?用树木、竹子、草席、叶子等任何东西做门扇,下面插入门槛,上面插入门楣做成的可旋转门应该关上。其他像牛圈那样用树枝和刺做的门,村庄里用轮子装置的门,在木板或草席上安装两三个轮子做成的滑动草席门,像商店那样做的可提起的草席门,在两三处用竹条编织做成的茅屋门帘门,布帘门等这样的门不需要关。但对于手持钵的人来说,推开门扇时只有布帘门不构成犯戒,推开其他门则构成犯戒。对于白天隐退的人来说,只有可旋转门会构成犯戒,其他门无论关不关躺下都不构成犯戒。但应该关门躺下,这是规矩。
那么可旋转门关到什么程度才算关好呢?装上门闩等就算关好了。事实上,只装一个门钉也可以。只装一个门栓也可以。只要碰到门框关上就可以。稍微没碰到也可以。最低限度,只要头伸不进去的程度没碰到也可以。如果是很多人使用的地方,可以告诉比丘或沙弥"朋友,请看管门"然后躺下。如果有比丘们坐着缝制袈裟或做其他事情,想着"这些人会看管门"也可以躺下。但库伦达注释书中说:"告诉优婆塞或想着'这人会看管'也可以躺下。只是不可以告诉比丘尼或女人。"如果门的门槛或门楣破损或未安装,无法关闭,或者为了新建工程在门内堆放了砖块或泥土等,或者搭建了脚手架,以致无法关门;遇到这样的障碍时,不关门也可以躺下。如果没有门扇,那就更可以了。在上面睡觉时应该架梯子躺下。如果梯子顶端有盖子,也应该盖上躺下。在内室躺下时,关闭内室门或前门任何一个都可以。如果是单面墙的房子两侧都开了门使用,两个门都要看管。


Tibhūmakepi pāsāde dvāraṃ jaggitabbameva. Sace bhikkhācārā paṭikkamma lohapāsādasadisaṃ pāsādaṃ bahū bhikkhū divāvihāratthaṃ pavisanti, saṅghattherena dvārapālassa ‘‘dvāraṃ jaggāhī’’ti vatvā vā ‘‘dvārajagganaṃ etassa bhāro’’ti ābhogaṃ katvā vā pavisitvā nipajjitabbaṃ . Yāva saṅghanavakena evameva kattabbaṃ. Pure pavisantānaṃ ‘‘dvārajagganaṃ nāma pacchimānaṃ bhāro’’ti evaṃ ābhogaṃ kātumpi vaṭṭati. Anāpucchā vā ābhogaṃ vā akatvā antogabbhe vā asaṃvutadvāre bahi vā nipajjantānaṃ āpatti. Gabbhe vā bahi vā nipajjanakālepi ‘‘dvārajagganaṃ nāma mahādvāre dvārapālassa bhāro’’ti ābhogaṃ katvā nipajjituṃ vaṭṭatiyeva. Lohapāsādādīsu ākāsatale nipajjantenāpi dvāraṃ saṃvaritabbameva.

Ayañhettha saṅkhepo – idaṃ divāpaṭisallīyanaṃ yena kenaci parikkhitte sadvārabandhe ṭhāne kathitaṃ. Tasmā abbhokāse vā rukkhamūle vā maṇḍape vā yattha katthaci sadvārabandhe nipajjantena dvāraṃ saṃvaritvāva nipajjitabbaṃ. Sace mahāpariveṇaṃ hoti, mahābodhiyaṅgaṇalohapāsādaṅgaṇasadisaṃ bahūnaṃ osaraṇaṭṭhānaṃ, yattha dvāraṃ saṃvutampi saṃvutaṭṭhāne na tiṭṭhati, dvāraṃ alabhantā pākāraṃ āruhitvāpi vicaranti, tattha saṃvaraṇakiccaṃ natthi. Rattiṃ dvāraṃ vivaritvā nipanno aruṇe uggate uṭṭhahati, anāpatti. Sace pabujjhitvā puna supati, āpatti. Yo pana ‘‘aruṇe uggate vuṭṭhahissāmī’’ti paricchinditvāva dvāraṃ asaṃvaritvā rattiṃ nipajjati, yathāparicchedameva ca na vuṭṭhāti, tassa āpattiyeva. Mahāpaccariyaṃ pana ‘‘evaṃ nipajjanto anādariyadukkaṭāpi na muccatī’’ti vuttaṃ.

Yo pana bahudeva rattiṃ jaggitvā addhānaṃ vā gantvā divā kilantarūpo mañce nisinno pāde bhūmito amocetvāva niddāvasena nipajjati, tassa anāpatti. Sace okkantaniddo ajānantopi pāde mañcakaṃ āropeti, āpattiyeva. Nisīditvā apassāya supantassa anāpatti. Yopi ca ‘‘niddaṃ vinodessāmī’’ti caṅkamanto patitvā sahasāva vuṭṭhāti, tassāpi anāpatti. Yo pana patitvā tattheva sayati, na vuṭṭhāti, tassa āpatti.

Ko muccati, ko na muccatīti? Mahāpaccariyaṃ tāva ‘‘ekabhaṅgena nipannakoyeva muccati. Pāde pana bhūmito mocetvā nipanno yakkhagahitakopi visaññībhūtopi na muccatī’’ti vuttaṃ. Kurundaṭṭhakathāyaṃ pana ‘‘bandhitvā nipajjāpitova muccatī’’ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘yo caṅkamanto muccitvā patito tattheva supati, tassāpi avisayattā āpatti na dissati. Ācariyā pana evaṃ na kathayanti. Tasmā āpattiyevāti mahāpadumattherena vuttaṃ. Dve pana janā āpattito muccantiyeva, yo ca yakkhagahitako, yo ca bandhitvā nipajjāpito’’ti.

78. Bhārukacchakavatthumhi anāpatti supinantenāti yasmā supinante avisayattā evaṃ hoti, tasmā upālitthero bhagavatā avinicchitapubbampi imaṃ vatthuṃ nayaggāhena vinicchini. Bhagavāpi ca sutvā ‘‘sukathitaṃ, bhikkhave, upālinā; apade padaṃ karonto viya, ākāse padaṃ dassento viya upāli imaṃ pañhaṃ kathesī’’ti vatvā theraṃ etadagge ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī’’ti (a. ni. 1.219, 228). Ito parāni supabbādīni vatthūni uttānatthāneva.



Tibhūmakepi pāsāde dvāraṃ jaggitabbameva.
即使在三层楼房里,也必须看管门。如果许多比丘从乞食归来后进入像铜殿那样的楼房做午休,僧团长老应该告诉守门人"看管门"或者想着"看管门是他的责任"然后进去躺下。直到僧团中最年轻的成员都应该这样做。先进入的人也可以这样想:"看管门是后来的人的责任。"未经告知或未作意就在内室或未关门的外面躺下的人犯戒。无论在内室还是外面躺下时,想着"看管大门是门卫的责任"而躺下也是可以的。即使在铜殿等建筑的露台上躺下,也必须关门。
这里的要点是:这种白天隐退的规定适用于任何有门栓的围闭空间。因此,无论是在露天、树下还是凉亭,只要是有门栓的地方躺下,就必须关门躺下。如果是大院子,像大菩提树院或铜殿院那样很多人进出的地方,即使关了门也不能关住,找不到门的人还会翻墙进来,这种地方就不需要关门。晚上开门躺下,天亮时起来,不算犯戒。如果醒来后又睡,就犯戒。如果有人想着"天亮时我会起来"而不关门在晚上躺下,却没有按预定时间起来,他也犯戒。但《大颠簸》注释书说:"这样躺下的人也逃不脱不恭敬的突吉罗罪。"
如果有人整夜守夜或长途跋涉后,白天疲惫地坐在床上,脚还没离地就因困倦而躺下,这不算犯戒。如果睡意来袭不自觉地把脚抬到床上,就算犯戒。坐着靠着睡不算犯戒。如果有人想"我要驱走睡意"而经行时跌倒后立即起来,也不算犯戒。但如果跌倒后就在那里睡觉不起来,就算犯戒。
谁可以免除,谁不能免除?《大颠簸》注释书说:"只有一动不动躺下的人可以免除。但把脚从地上抬起躺下的人,即使被夜叉附身或失去知觉也不能免除。"《库伦达》注释书则说:"只有被绑着躺下的人可以免除。"但《大注释书》说:"如果有人经行时滑倒就在那里睡着,因为这不是他能控制的,似乎不构成犯戒。但导师们不这么说。因此大莲花长老说这仍然构成犯戒。但有两种人可以免除犯戒:一是被夜叉附身的人,二是被绑着躺下的人。"
78. 关于婆楼迦车城的事件中"在梦中不构成犯戒",因为在梦中是无法控制的,所以优波离长老虽然佛陀之前没有判定过这种情况,但他根据推理作出了判决。佛陀听后说:"比丘们,优波离说得好;他像在无路处找出路,像在虚空中显示踪迹那样解答了这个问题。"然后佛陀将长老列为第一:"比丘们,在我的弟子中,持律第一的是优波离。"从这之后的梦中等事例含义都很明显。

80. Bhikkhunīsampayojanādīsu te licchavikumārakā khiḍḍāpasutā attano anācārena evaṃ akaṃsu. Tato paṭṭhāya ca licchavīnaṃ vināso eva udapādi.

82. Vuḍḍhapabbajitavatthumhi dassanaṃ agamāsīti anukampāya ‘‘taṃ dakkhissāmī’’ti gehaṃ agamāsi. Athassa sā attano ca dārakānañca nānappakārehi anāthabhāvaṃ saṃvaṇṇesi. Anapekkhañca naṃ ñatvā kupitā ‘‘ehi vibbhamāhī’’ti balakkārena aggahesi. So attānaṃ mocetuṃ paṭikkamanto jarādubbalatāya uttāno paripati. Tato sā attano manaṃ akāsi. So pana bhikkhu anāgāmī samucchinnakāmarāgo tasmā na sādiyīti.

83. Migapotakavatthu uttānatthamevāti.

Vinītavatthu niṭṭhitaṃ.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Paṭhamapārājikavaṇṇanā niṭṭhitā.

Tatridaṃ samantapāsādikāya samantapāsādikattasmiṃ –

Ācariyaparamparato, nidānavatthuppabhedadīpanato;

Parasamayavivajjanato, sakasamayavisuddhito ceva.

Byañjanaparisodhanato, padatthato pāḷiyojanakkamato;

Sikkhāpadanicchayato, vibhaṅganayabhedadassanato.

Sampassataṃ na dissati, kiñci apāsādikaṃ yato ettha;

Viññūnamayaṃ tasmā, samantapāsādikātveva.

Saṃvaṇṇanā pavattā, vinayassa vineyyadamanakusalena;

Vuttassa lokanāthena, lokamanukampamānenāti.

Paṭhamapārājikavaṇṇanā niṭṭhitā.

2. Dutiyapārājikaṃ

Dutiyaṃ adutiyena, yaṃ jinena pakāsitaṃ;

Pārājikaṃ tassa dāni, patto saṃvaṇṇanākkamo.

Yasmā tasmā suviññeyyaṃ, yaṃ pubbe ca pakāsitaṃ;

Taṃ sabbaṃ vajjayitvāna, hoti saṃvaṇṇanā ayaṃ.

Dhaniyavatthuvaṇṇanā



80. 关于与比丘尼勾结等事,那些离车族王子沉溺于嬉戏,因自己的不当行为而如此做。从那时起,离车族的灭亡就开始了。
82. 在老年出家的故事中,"去看望"意思是出于同情"我要去看他"而去了家。然后她用各种方式描述自己和孩子们的可怜处境。知道他无动于衷后,她生气地说"来吧,还俗吧"并强行抓住他。他为了挣脱而后退,因年老体弱而仰面摔倒。之后她遂了自己的心愿。但那位比丘是阿那含,已断除了欲贪,所以没有接受。
83. 小鹿的故事含义很明显。
已决案例结束。
《一切善见律注》
第一波罗夷注释完毕。
在此,关于《一切善见律注》之所以称为"一切善见":
从师承传统,从阐明序言和事由的不同,
从避免他宗观点,从清净自宗观点,
从文字清净,从词义,从经文顺序,
从学处的决定,从分别法的不同观点。
智者观察时,不见有任何不悦意之处;
因此,这对智者来说,确实是"一切善见"。
这部注释是由善于调伏弟子的人,
对世间保护者、怜悯世间者所说的律藏所作。
第一波罗夷注释完毕。
2. 第二波罗夷
无与伦比的胜者,已宣说第二
波罗夷,现在到了注释它的时候。
因此,对于前面已经解释过的,
容易理解的内容,都省略不说,
这就是本注释的方法。
达尼耶故事的注释

84.Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbateti tattha rājagaheti evaṃnāmake nagare, tañhi mandhātu-mahāgovindādīhi pariggahitattā ‘‘rājagaha’’nti vuccati. Aññepettha pakāre vaṇṇayanti. Kiṃ tehi! Nāmametaṃ tassa nagarassa. Taṃ panetaṃ buddhakāle ca cakkavattikāle ca nagaraṃ hoti. Sesakāle suññaṃ hoti yakkhapariggahitaṃ, tesaṃ vasantavanaṃ hutvā tiṭṭhati. Evaṃ gocaragāmaṃ dassetvā nivāsanaṭṭhānamāha – gijjhakūṭe pabbateti. So ca gijjhā tassa kūṭesu vasiṃsu, gijjhasadisāni vā tassa kūṭāni; tasmā gijjhakūṭoti vuccatīti veditabbo.

Sambahulāti vinayapariyāyena tayo janā sambahulāti vuccanti, tato paraṃ saṅgho. Suttantapariyāyena tayo tayo eva, tato paṭṭhāya sambahulā. Idha pana te suttantapariyāyena sambahulāti veditabbā. Sandiṭṭhāti nātivissāsikā na daḷhamittā; tattha tattha saṅgamma diṭṭhattā hi te sandiṭṭhāti vuccanti. Sambhattāti ativissāsikā daḷhamittā; te hi suṭṭhu bhattā bhajamānā ekasambhogaparibhogāti katvā ‘‘sambhattā’’ti vuccanti. Isigilipasseti isigili nāma pabbato, tassa passe. Pubbe kira pañcasatamattā paccekabuddhā kāsikosalādīsu janapadesu piṇḍāya caritvā pacchābhattaṃ tasmiṃ pabbate sannipatitvā samāpattiyā vītināmenti. Manussā te pavisanteva passanti na nikkhamante. Tato āhaṃsu – ‘‘ayaṃ pabbato ime isayo gilatī’’ti. Tadupādāya tassa ‘‘isigili’’tveva samaññā udapādi, tassa passe pabbatapāde.

Tiṇakuṭiyo karitvāti tiṇacchadanā sadvārabandhā kuṭiyo katvā. Vassaṃ upagacchantena hi nālakapaṭipadaṃ paṭipannenāpi pañcannaṃ chadanānaṃ aññatarena channeyeva sadvārabandhe senāsane upagantabbaṃ. Vuttañhetaṃ – ‘‘na, bhikkhave, asenāsanikena vassaṃ upagantabbaṃ. Yo upagaccheyya, āpatti dukkaṭassā’’ti (mahāva. 204). Tasmā vassakāle sace senāsanaṃ labhati, iccetaṃ kusalaṃ; no ce labhati, hatthakammaṃ pariyesitvāpi kātabbaṃ. Hatthakammaṃ alabhantena sāmampi kātabbaṃ. Na tveva asenāsanikena vassaṃ upagantabbaṃ. Ayamanudhammatā. Tasmā te bhikkhū tiṇakuṭiyo karitvā rattiṭṭhānadivāṭṭhānādīni paricchinditvā katikavattāni ca khandhakavattāni ca adhiṭṭhāya tīsu sikkhāsu sikkhamānā vassaṃ upagacchiṃsu.

Āyasmāpi dhaniyoti na kevalaṃ te therāva imassa sikkhāpadassa ādikammiko āyasmā dhaniyopi. Kumbhakāraputtoti kumbhakārassa putto; tassa hi nāmaṃ dhaniyo, pitā kumbhakāro, tena vuttaṃ – ‘‘dhaniyo kumbhakāraputto’’ti. Vassaṃ upagacchīti tehi therehi saddhiṃ ekaṭṭhāneyeva tiṇakuṭikaṃ karitvā vassaṃ upagacchi. Vassaṃvutthāti purimikāya upagatā mahāpavāraṇāya pavāritā pāṭipadadivasato paṭṭhāya ‘‘vutthavassā’’ti vuccanti. Evaṃ vassaṃvutthā hutvā.


84. "当时,佛陀世尊住在王舍城(Rājagaha)耆阇崛山(Gijjhakūṭa)"中,"王舍城"是这座城市的名字,因为它曾被曼陀都(Mandhātu)、大统治者(Mahāgovinda)等人统治,所以被称为"王舍城"。还有人解释其他含义。何必理会他们!这只是那座城市的名字。这座城市在佛陀时代和转轮王时代是一座城市。其他时期则是空无一人的,被夜叉占据,成为他们居住的森林。这样指出了游行乞食的村庄后,又说明了居住地 - "耆阇崛山"。这座山因为秃鹫栖息在其山峰上,或者因为它的山峰形似秃鹫,所以被称为"耆阇崛山"(秃鹫峰),应当这样理解。
"许多"按照律的用法,三个人就称为"许多",更多则称为僧团。按照经的用法,三个人就是三个人,再多才称为"许多"。这里应该按照经的用法理解为"许多"。"相识"是指不太亲密也不是坚固的朋友;因为他们在各处相遇相识,所以称为"相识"。"亲密"是指非常亲密的坚固朋友;因为他们互相亲近,共同享用饮食,所以称为"亲密"。"仙人崖山坡"是指名为仙人崖的山的山坡。据说从前约有五百位辟支佛在迦尸国(Kāsi)、拘萨罗国(Kosala)等地游行乞食后,午后聚集在这座山上入定度日。人们只看到他们进入,不见他们出来。于是说:"这座山吞没了这些仙人。"从那时起,这座山就被称为"仙人崖"。在那山坡山脚下。
"搭建草屋"是指建造用草覆盖、有门栓的小屋。进入雨安居时,即使是遵循那罗迦行(Nālaka)的人,也必须在五种遮盖中任一种遮盖、有门栓的住处安居。因为经中说:"比丘们,不可无住处而安居。谁这样做,犯突吉罗罪。"因此在雨季如果能得到住处,那很好;如果得不到,应该寻找工作来建造。找不到工作的话,应该自己动手建造。但绝不可无住处而安居。这是随法的做法。因此那些比丘建造草屋,划分夜间和白天的活动区域,制定共同约定和各项职责,然后修学三学而进入雨安居。
"尊者达尼耶"不仅那些长老是这条学处的起因,尊者达尼耶也是。"陶师之子"是说他是陶师的儿子;他的名字是达尼耶,他的父亲是陶师,所以说"陶师之子达尼耶"。"进入雨安居"是说他与那些长老在同一地方建造草屋进入雨安居。"度过雨安居"是指在前安居入安居,在大自恣日自恣后,从第二天开始就称为"已度过雨安居"。就是这样度过了雨安居。


Tiṇakuṭiyo bhinditvāti na daṇḍamuggarādīhi cuṇṇavicuṇṇaṃ katvā, vattasīsena pana tiṇañca dāruvalli-ādīni ca oropetvāti attho. Yena hi vihārapaccante kuṭi katā hoti, tena sace āvāsikā bhikkhū honti, te āpucchitabbā. ‘‘Sace imaṃ kuṭiṃ paṭijaggitvā koci vasituṃ ussahati, tassa dethā’’ti vatvā pakkamitabbaṃ. Yena araññe vā katā hoti , paṭijagganakaṃ vā na labhati, tena ‘‘aññesampi paribhogaṃ bhavissatī’’ti paṭisāmetvā gantabbaṃ. Te pana bhikkhū araññe kuṭiyo katvā paṭijagganakaṃ alabhantā tiṇañca kaṭṭhañca paṭisāmetvā saṅgopetvāti attho. Yathā ca ṭhapitaṃ taṃ upacikāhi na khajjati , anovassakañca hoti, tathā ṭhapetvā ‘‘idaṃ ṭhānaṃ āgantvā vasitukāmānaṃ sabrahmacārīnaṃ upakārāya bhavissatī’’ti gamiyavattaṃ pūretvā.

Janapadacārikaṃ pakkamiṃsūti attano attano cittānukūlaṃ janapadaṃ agamaṃsu. Āyasmā pana dhaniyo kumbhakāraputto tattheva vassaṃ vasītiādi uttānatthameva. Yāvatatiyakanti yāvatatiyavāraṃ. Anavayoti anuavayo, sandhivasena ukāralopo. Anu anu avayo, yaṃ yaṃ kumbhakārehi kattabbaṃ nāma atthi, sabbattha anūno paripuṇṇasippoti attho. Saketi attano santake. Ācariyaketi ācariyakamme. Kumbhakārakammeti kumbhakārānaṃ kamme; kumbhakārehi kattabbakammeti attho. Etena sakaṃ ācariyakaṃ sarūpato dassitaṃ hoti. Pariyodātasippoti parisuddhasippo. Anavayattepi sati aññehi asadisasippoti vuttaṃ hoti.

Sabbamattikāmayanti piṭṭhasaṅghāṭakakavāṭasūcighaṭikavātapānakavāṭamattaṃ ṭhapetvā avasesaṃ bhittichadaniṭṭhakathambhādibhedaṃ sabbaṃ gehasambhāraṃ mattikāmayameva katvāti attho. Tiṇañca kaṭṭhañca gomayañca saṅkaḍḍhitvā taṃ kuṭikaṃ pacīti taṃ sabbamattikāmayaṃ katvā pāṇikāya ghaṃsitvā sukkhāpetvā telatambamattikāya parimajjitvā anto ca bahi ca tiṇādīhi pūretvā yathā pakkā supakkā hoti, evaṃ paci. Evaṃ pakkā ca pana sā ahosi kuṭikā . Abhirūpāti surūpā. Pāsādikāti pasādajanikā. Lohitikāti lohitavaṇṇā. Kiṅkaṇikasaddoti kiṅkaṇikajālassa saddo. Yathā kira nānāratanehi katassa kiṅkaṇikajālassa saddo hoti, evaṃ tassā kuṭikāya vātapānantarikādīhi paviṭṭhena vātena samāhatāya saddo ahosi. Etenassā anto ca bahi ca supakkabhāvo dassito hoti. Mahāaṭṭhakathāyaṃ pana ‘‘kiṅkaṇikā’’ti kaṃsabhājanaṃ, tasmā yathā abhihatassa kaṃsabhājanassa saddo, evamassā vātappahatāya saddo ahosī’’ti vuttaṃ.



译文如下:
"拆除草屋"不是用棍棒等工具将其完全粉碎,而是按照规矩把草和木材、藤条等拆下来的意思。如果草屋是建在寺院边缘,如果有常住比丘,应该告知他们。应该说:"如果有人能够修缮这个草屋并住在里面,就把它给他们"然后离开。如果是建在森林里,或者找不到人修缮,就应该收拾好说"这可以供其他人使用",然后离开。这些比丘在森林里建造草屋,找不到人修缮,就收拾好草和木材,妥善保管的意思。要把它们放置在不会被白蚁蛀蚀、不会被雨水淋湿的地方,然后完成旅行的准备工作,想着"这个地方将有利于想来此居住的同修"。
"出发云游各地"意思是他们各自前往自己喜欢的地方。"而尊者达尼耶陶师之子仍住在那里过雨安居"等含义明显。"三次"意思是第三次。"无缺"是"anu avayo"的缩写,根据连音规则省略了"u"。"anu anu avayo"意思是凡是陶师应该做的工作,他在各方面都是无缺的、技艺精湛的意思。"自己"指自己的。"师传"指师传的技艺。"陶工的工作"指陶工的工作;意思是陶工应该做的工作。这就具体说明了他自己的师传技艺。"技艺纯熟"指技艺纯净。虽说无缺,但与其他人相比技艺更胜一筹的意思。
"全部用泥土做成"意思是除了门框、门、门闩、窗户等少数部分,其余墙壁、屋顶、砖块、柱子等所有房屋材料全部用泥土做成。"收集草、木材和牛粪,烧制那个小屋"意思是把它全部用泥土做好后,用手抹平,晾干,用油和铜泥涂抹,里外用草等填满,然后烧制得非常好。这样烧制后,那个小屋"美丽"即漂亮,"悦目"即令人赏心悦目,"红色"即红色的。"叮当声"指铃铛网的声音。据说就像用各种宝石做成的铃铛网发出声音一样,那个小屋被从窗户缝隙等处进入的风吹动时发出声音。这表明它里外都烧得很好。但《大注释书》说:"kiṅkaṇikā"是铜器,所以就像敲击铜器的声音,它被风吹动时也发出这样的声音。

85.Kiṃ etaṃ, bhikkhaveti ettha jānantova bhagavā kathāsamuṭṭhāpanatthaṃ pucchi. Bhagavato etamatthaṃ ārocesunti sabbamattikāmayāya kuṭikāya karaṇabhāvaṃ ādito paṭṭhāya bhagavato ārocesuṃ. Kathañhi nāma so, bhikkhave…pe… kuṭikaṃ karissatīti idaṃ atītatthe anāgatavacanaṃ; akāsīti vuttaṃ hoti. Tassa lakkhaṇaṃ saddasatthato pariyesitabbaṃ. Na hi nāma, bhikkhave, tassa moghapurisassa pāṇesu anuddayā anukampā avihesā bhavissatīti ettha anuddayāti anurakkhaṇā; etena mettāpubbabhāgaṃ dasseti. Anukampāti paradukkhena cittakampanā. Avihesāti avihiṃsanā; etehi karuṇāpubbabhāgaṃ dasseti. Idaṃ vuttaṃ hoti – ‘‘bhikkhave , tassa moghapurisassa pathavīkhaṇanacikkhallamaddanaaggidānesu bahū khuddānukhuddake pāṇe byābādhentassa vināsentassa tesu pāṇesu mettākaruṇānaṃ pubbabhāgamattāpi anuddayā anukampā avihesā na hi nāma bhavissati appamattakāpi nāma na bhavissatī’’ti. Mā pacchimā janatā pāṇesu pātabyataṃ āpajjīti pacchimo janasamūho pāṇesu pātabyabhāvaṃ mā āpajji. ‘‘Buddhakālepi bhikkhūhi evaṃ kataṃ, īdisesu ṭhānesu pāṇātipātaṃ karontānaṃ natthi doso’’ti maññitvā imassa diṭṭhānugatiṃ āpajjamānā pacchimā janatā mā pāṇesu pātabye ghaṃsitabbe evaṃ maññīti vuttaṃ hoti.

Evaṃ dhaniyaṃ garahitvā na ca, bhikkhave, sabbamattikāmayā kuṭikā kātabbāti āyatiṃ tādisāya kuṭikāya karaṇaṃ paṭikkhipi; paṭikkhipitvā ca ‘‘yo kareyya āpatti dukkaṭassā’’ti sabbamattikāmayakuṭikākaraṇe āpattiṃ ṭhapesi. Tasmā yopi pathavīkhaṇanādinā pāṇesu pātabyataṃ anāpajjanto tādisaṃ kuṭikaṃ karoti, sopi dukkaṭaṃ āpajjati. Pathavīkhaṇanādīhi pana pāṇesu pātabyataṃ āpajjanto yaṃ yaṃ vatthuṃ vītikkamati, tattha tattha vuttameva āpattiṃ āpajjati. Dhaniyattherassa ādikammikattā anāpatti. Sesānaṃ sikkhāpadaṃ atikkamitvā karontānampi kataṃ labhitvā tattha vasantānampi dukkaṭameva. Dabbasambhāramissakā pana yathā vā tathā vā missā hotu, vaṭṭati. Suddhamattikāmayāva na vaṭṭati. Sāpi iṭṭhakāhi giñjakāvasathasaṅkhepena katā vaṭṭati. Evaṃ bhanteti kho…pe… taṃ kuṭiṃ bhindiṃsūti bhagavato vacanaṃ sampaṭicchitvā kaṭṭhehi ca pāsāṇehi ca taṃ kuṭikaṃ vikirantā bhindiṃsu.

Atha kho āyasmā dhaniyotiādimhi ayaṃ saṅkhepattho – dhaniyo ekapasse divāvihāraṃ nisinno tena saddena āgantvā te bhikkhū ‘‘kissa me tumhe, āvuso, kuṭiṃ bhindathā’’ti pucchitvā ‘‘bhagavā bhedāpetī’’ti sutvā subbacatāya sampaṭicchi.

Kasmā pana bhagavā iminā atimahantena ussāhena attano vasanatthaṃ kataṃ kuṭikaṃ bhedāpesi, nanu etassettha vayakammampi atthīti? Kiñcāpi atthi, atha kho naṃ bhagavā akappiyāti bhindāpesi, titthiyadhajoti bhindāpesi. Ayamettha vinicchayo. Aṭṭhakathāyaṃ pana aññānipi kāraṇāni vuttāni – sattānuddayāya, pattacīvaraguttatthāya, senāsanabāhullapaasedhanāyātiādīni. Tasmā idānipi yo bhikkhu bahussuto vinayaññū aññaṃ bhikkhuṃ akappiyaṃ parikkhāraṃ gahetvā vicarantaṃ disvā taṃ chindāpeyya vā bhindāpeyya vā anupavajjo , so neva codetabbo na sāretabbo; na taṃ labbhā vattuṃ ‘‘mama parikkhāro tayā nāsito, taṃ me dehī’’ti.



这是对巴利文原文的直译：
85. "比丘们,这是什么?"在这里,世尊虽然知道,但为了引起讨论而发问。"他们向世尊报告了此事"意思是他们从一开始就向世尊报告了全部用泥土建造小屋的情况。"比丘们,他怎么会...造小屋呢?"这是用过去时表示未来的说法;意思是"他已经造了"。这种用法的特征应该从语法书中寻找。"比丘们,那个愚人对生命怎么会有怜悯、同情、不伤害呢?"这里,"怜悯"是保护;"同情"是对他人痛苦的心灵震动;"不伤害"是不伤害;这些都表示慈悲的初期阶段。这里的意思是:"比丘们,那个愚人在挖地、踩泥、点火时伤害和杀死了许多微小的生命,对这些生命连最初步的慈悲和同情都没有,怎么会有丝毫的怜悯、同情和不伤害呢?"。"不要让后世的人认为可以杀生"意思是不要让后来的人群认为可以杀生。这是说:"不要让后世的人想:'在佛陀时代比丘们也是这样做的,在这种情况下杀生是没有过错的',而效仿这种观点,认为可以杀害和伤害生命。"
这样呵斥了达尼亚后,"比丘们,不应该造全泥土的小屋",他禁止今后造这样的小屋;禁止后,"若有人造,犯恶作罪",他规定造全泥土小屋是犯戒。因此,即使不通过挖地等方式伤害生命而造这样的小屋,也犯恶作罪。但如果通过挖地等方式伤害生命,则违犯每一条戒律时所规定的罪过。达尼亚长老因为是初犯所以无罪。其他人违反学处而造,或得到后住在里面,都是恶作罪。但如果混合了木材等材料,无论如何混合都是可以的。纯粹的泥土小屋是不允许的。即使是纯泥土的,如果用砖块建造成砖房的样子也是可以的。"是的,尊者"......他们拆毁了那个小屋:接受了世尊的话,他们用木头和石头拆散了那个小屋。
"然后尊者达尼亚"等,这里的简要含义是:达尼亚坐在一边度过白天,听到声音后过来问那些比丘:"朋友们,你们为什么拆我的小屋?",听说"世尊命令拆毁"后,因为温顺而接受了。
为什么世尊要命令拆毁这个费了很大力气为自己建造的小屋呢?难道这里没有他的劳动吗?虽然有,但世尊认为它是不适当的而命令拆毁,认为它是外道的标志而命令拆毁。这是对此事的判断。在注释书中还提到了其他原因 - 为了怜悯众生,为了保护钵和衣,为了避免住处过多等。因此,即使现在,如果一位多闻、精通戒律的比丘看到另一位比丘携带不适当的用品四处游行,命令切断或打破它,也是无可指责的,不应该被指责或提醒;也不能对他说"你毁坏了我的用品,你要赔偿我"。


Pāḷimuttakavinicchayo

Tatrāyaṃ pāḷimuttako kappiyākappiyaparikkhāravinicchayo – keci tālapaṇṇacchattaṃ anto vā bahi vā pañcavaṇṇena suttena sibbantā vaṇṇamaṭṭhaṃ karonti, taṃ na vaṭṭati. Ekavaṇṇena pana nīlena vā pītakena vā yena kenaci suttena anto vā bahi vā sibbituṃ chattadaṇḍaggāhakaṃ salākapañjaraṃ vā vinandhituṃ vaṭṭati. Tañca kho thirakaraṇatthaṃ, na vaṇṇamaṭṭhatthāya. Chattapaṇṇakesu makaradantakaṃ vā aḍḍhacandakaṃ vā chindituṃ na vaṭṭati. Chattadaṇḍe gehathambhesu viya ghaṭako vā vāḷarūpakaṃ vā na vaṭṭati. Sacepi sabbattha āraggena lekhā dinnā hoti, sāpi na vaṭṭati. Ghaṭakampi vāḷarūpampi bhinditvā dhāretabbaṃ. Lekhāpi ghaṃsitvā vā apanetabbā, suttakena vā daṇḍo veṭhetabbo. Daṇḍabunde pana ahicchattakasaṇṭhānaṃ vaṭṭati. Vātappahārena acalanatthaṃ chattamaṇḍalikaṃ rajjukehi gāhetvā daṇḍe bandhanti, tasmiṃ bandhanaṭṭhāne valayamiva ukkiritvā lekhaṃ ṭhapenti, sā vaṭṭati.

Cīvaramaṇḍanatthāya nānāsuttakehi satapadīsadisaṃ sibbantā āgantukapaṭṭaṃ ṭhapenti, aññampi yaṃkiñci sūcikammavikāraṃ karonti, paṭṭamukhe vā pariyante vā veṇiṃ vā saṅkhalikaṃ vā, evamādi sabbaṃ na vaṭṭati, pakatisūcikammameva vaṭṭati. Gaṇṭhikapaṭṭakañca pāsakapaṭṭañca aṭṭhakoṇampi soḷasakoṇampi karonti, tattha agghiyagayamuggarādīni dassenti, kakkaṭakkhīni ukkiranti, sabbaṃ na vaṭṭati, catukoṇameva vaṭṭati. Koṇasuttapiḷakā ca cīvare ratte duviññeyyarūpā vaṭṭanti. Kañjikapiṭṭhakhaliādīsu cīvaraṃ pakkhipituṃ na vaṭṭati. Cīvarakammakāle pana hatthamalasūcimalādīnaṃ dhovanatthaṃ kiliṭṭhakāle ca dhovanatthaṃ vaṭṭati. Gandhaṃ vā lākhaṃ vā telaṃ vā rajane pakkhipituṃ na vaṭṭati.

Cīvaraṃ rajitvā saṅkhena vā maṇinā vā yena kenaci na ghaṭṭetabbaṃ. Bhūmiyaṃ jāṇukāni nihantvā hatthehi gahetvā doṇiyampi na ghaṃsitabbaṃ. Doṇiyaṃ vā phalake vā ṭhapetvā ante gāhāpetvā hatthehi paharituṃ pana vaṭṭati; tampi muṭṭhinā na kātabbaṃ. Porāṇakattherā pana doṇiyampi na ṭhapesuṃ. Eko gahetvā tiṭṭhati; aparo hatthe katvā hatthena paharati. Cīvarassa kaṇṇasuttakaṃ na vaṭṭati, rajitakāle chinditabbaṃ. Yaṃ pana ‘‘anujānāmi, bhikkhave, kaṇṇasuttaka’’nti (mahāva. 344) evaṃ anuññātaṃ, taṃ anuvāte pāsakaṃ katvā bandhitabbaṃ rajanakāle lagganatthāya. Gaṇṭhikepi sobhākaraṇatthaṃ lekhā vā piḷakā vā na vaṭṭati, nāsetvā paribhuñjitabbaṃ.

Patte vā thālake vā āraggena lekhaṃ karonti, anto vā bahi vā na vaṭṭati. Pattaṃ bhamaṃ āropetvā majjitvā pacanti – ‘‘maṇivaṇṇaṃ karissāmā’’ti, na vaṭṭati; telavaṇṇo pana vaṭṭati. Pattamaṇḍale bhittikammaṃ na vaṭṭati, makaradantakaṃ pana vaṭṭati.

Dhamakaraṇachattakassa upari vā heṭṭhā vā dhamakaraṇakucchiyaṃ vā lekhā na vaṭṭati, chattamukhavaṭṭiyaṃ panassa lekhā vaṭṭati.


这是对巴利文原文的直译：
非巴利圣典判定
以下是非巴利圣典中关于适当和不适当用品的判定 - 有些人用五种颜色的线在棕榈叶伞的内外缝制,使其美化,这是不允许的。但是用单一颜色的蓝色或黄色或任何颜色的线在内外缝制,或用来系紧伞柄和伞架是允许的。这只是为了使其坚固,而不是为了美化。在伞叶上切割鲨鱼齿形或半月形是不允许的。在伞柄上像房屋柱子那样做球形装饰或动物图案是不允许的。即使用针尖在各处画线也是不允许的。球形装饰和动物图案应该打破后才能使用。线条也应该擦掉或用线缠绕伞柄。但在伞柄底部做蘑菇形状是允许的。为了防止被风吹动,人们用绳子抓住伞边缘并绑在伞柄上,在绑的地方刻出像手镯一样的线条,这是允许的。
为了装饰袈裟,他们用各种颜色的线缝制类似百足虫的图案,放置额外的布块,或做其他任何针线工艺的变化,在布的正面或边缘做辫子或链条,所有这些都是不允许的,只有普通的针线工艺是允许的。他们把纽扣布和带子做成八角形或十六角形,在上面显示火焰、巨锤等图案,刻出蟹眼,所有这些都是不允许的,只有四角形是允许的。在染红的袈裟上不易辨认的角落缝线结是允许的。不允许将袈裟浸在米汤、面粉糊等中。但在制作袈裟时,为了洗涤手上和针上的污垢,或在脏了的时候洗涤是允许的。不允许在染料中加入香料、树脂或油。
不应用贝壳、宝石或任何东西来磨擦染好的袈裟。不应跪在地上用手抓住在木盆中摩擦。但可以放在木盆或木板上,抓住边缘用手拍打;这也不应用拳头做。但古代长老们甚至不把它放在木盆里。一个人抓住它站着;另一个人用手拍打。袈裟的角线是不允许的,染色时应该切断。但如所说"比丘们,我允许角线",这是允许的,应该在边缘做纽扣并系上,以便染色时悬挂。在纽扣上为了美化而做线条或凸起也是不允许的,应该去除后使用。
在钵或盘子上用针尖刻线,无论内外都是不允许的。他们把钵放在车床上磨光后烧制,"我们要使它像宝石一样",这是不允许的;但油的颜色是允许的。在钵架上做壁画是不允许的,但鲨鱼齿形是允许的。
在滤水器伞的上方、下方或器腹上画线是不允许的,但在伞口边缘画线是允许的。


Kāyabandhanassa sobhanatthaṃ tahiṃ tahiṃ diguṇaṃ suttaṃ koṭṭenti, kakkaṭacchīni uṭṭhapenti, na vaṭṭati. Ubhosu pana antesu dasāmukhassa thirabhāvāya diguṇaṃ koṭṭetuṃ vaṭṭati. Dasāmukhe pana ghaṭakaṃ vā makaramukhaṃ vā deḍḍubhasīsaṃ vā yaṃkiñci vikārarūpaṃ kātuṃ na vaṭṭati. Tattha tattha acchīni dassetvā mālākammalatākammādīni vā katvā koṭṭitakāyabandhanampi na vaṭṭati. Ujukameva pana macchakaṇṭakaṃ vā khajjuripattakaṃ vā maṭṭhapaṭṭikaṃ vā katvā koṭṭituṃ vaṭṭati. Kāyabandhanassa dasā ekā vaṭṭati, dve tīṇi cattāripi vaṭṭanti; tato paraṃ na vaṭṭanti. Rajjukakāyabandhanaṃ ekameva vaṭṭati. Pāmaṅgasaṇṭhānaṃ pana ekampi na vaṭṭati. Dasā pana pāmaṅgasaṇṭhānāpi vaṭṭati. Bahurajjuke ekato katvā ekena nirantaraṃ veṭhetvā kataṃ bahurajjukanti na vattabbaṃ, taṃ vaṭṭati.

Kāyabandhanavidhe aṭṭhamaṅgalādikaṃ yaṃkiñci vikārarūpaṃ na vaṭṭati, paricchedalekhāmattaṃ vaṭṭati. Vidhakassa ubhosu antesu thirakaraṇatthāya ghaṭakaṃ karonti, ayampi vaṭṭati.

Añjaniyaṃ itthipurisacatuppadasakuṇarūpaṃ vā mālākamma-latākammamakaradantaka-gomuttakaaḍḍhacandakādibhedaṃ vā vikārarūpaṃ na vaṭṭati. Ghaṃsitvā vā chinditvā vā yathā vā na paññāyati, tathā suttena veṭhetvā vaḷañjetabbā. Ujukameva pana caturaṃsā vā aṭṭhaṃsā vā soḷasaṃsā vā añjanī vaṭṭati. Heṭṭhato pissā dve vā tisso vā vaṭṭalekhāyo vaṭṭanti. Gīvāyampissā pidhānakabandhanatthaṃ ekā vaṭṭalekhā vaṭṭati.

Añjanisalākāyapi vaṇṇamaṭṭhakammaṃ na vaṭṭati. Añjanitthavikāyampi yaṃkiñci nānāvaṇṇena suttena vaṇṇamaṭṭhakammaṃ na vaṭṭati. Eseva nayo kuñcikākosakepi. Kuñcikāya vaṇṇamaṭṭhakammaṃ na vaṭṭati, tathā sipāṭikāyaṃ. Ekavaṇṇasuttena panettha yena kenaci sibbituṃ vaṭṭati.

Ārakaṇṭakepi vaṭṭamaṇikaṃ vā aññaṃ vā vaṇṇamaṭṭhaṃ na vaṭṭati. Gīvāyaṃ pana paricchedalekhā vaṭṭati. Pipphalikepi maṇikaṃ vā piḷakaṃ vā yaṃkiñci uṭṭhapetuṃ na vaṭṭati. Daṇḍake pana paricchedalekhā vaṭṭati. Nakhacchedanaṃ valitakaṃyeva karonti, tasmā taṃ vaṭṭati. Uttarāraṇiyaṃ vā adharāraṇiyaṃ vā araṇidhanuke vā uparipellanadaṇḍake vā mālākammādikaṃ yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, pellanadaṇḍakassa pana vemajjhe maṇḍalaṃ hoti, tattha paricchedalekhāmattaṃ vaṭṭati. Sūcisaṇḍāsaṃ karonti, yena sūciṃ ḍaṃsāpetvā ghaṃsanti, tattha makaramukhādikaṃ yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, sūciḍaṃsanatthaṃ pana mukhamattaṃ hoti, taṃ vaṭṭati.

Dantakaṭṭhacchedanavāsiyampi yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, ujukameva kappiyalohena ubhosu vā passesu caturaṃsaṃ vā aṭṭhaṃsaṃ vā bandhituṃ vaṭṭati. Kattaradaṇḍepi yaṃkiñci vaṇṇamaṭṭhaṃ na vaṭṭati, heṭṭhā ekā vā dve vā vaṭṭalekhā upari ahicchattakamakuḷamattañca vaṭṭati.

Telabhājanesu visāṇe vā nāḷiyaṃ vā alābuke vā āmaṇḍasārake vā ṭhapetvā itthirūpaṃ purisarūpañca avasesaṃ sabbampi vaṇṇamaṭṭhakammaṃ vaṭṭati.


这是对巴利文原文的直译：
为了装饰腰带,他们在各处双重缠绕线,制作蟹眼图案,这是不允许的。但为了使系带两端更坚固,可以双重缠绕。在系带上做壶形、鲨鱼口形、蛙头形或任何变异形状都是不允许的。在各处显示眼睛,或制作花纹、藤蔓图案等缠绕的腰带也是不允许的。但可以做成直线的鱼骨形、棕榈叶形或平滑带状并缠绕。腰带可以有一个系带,两个、三个、四个也可以;超过这个数量就不允许了。绳索腰带只允许一条。但即使一个袋形也是不允许的。然而,系带可以是袋形的。将多条绳子合在一起,用一条不间断地缠绕而成的,不能称为多绳腰带,这是允许的。
在腰带扣上做八吉祥等任何变异形状都是不允许的,只允许简单的边界线。他们在扣的两端做球形装饰以增加强度,这也是允许的。
在眼药盒上不允许有女人、男人、四足动物、鸟类的图像,或花纹、藤蔓、鲨鱼齿、牛尿、半月等各种变异形状。应该擦掉或切断,或用线缠绕使其不可见后才能使用。但直的四角形、八角形或十六角形的眼药盒是允许的。在底部可以有两三条圆圈线。在颈部也可以有一条圆圈线用于系盖子。
眼药棒上也不允许有装饰。眼药盒套上也不允许用各种颜色的线做任何装饰。这同样适用于钥匙套。钥匙上不允许有装饰,钥匙孔也一样。但可以用任何单一颜色的线缝制。
在锥子柄上不允许有圆形宝石或其他装饰。但在颈部可以有边界线。在胡椒研磨器上也不允许突出宝石或任何东西。但在柄上可以有边界线。他们只做弯曲的指甲剪,所以这是允许的。在上部火钻或下部火钻或火钻弓或上部压杆上不允许有任何花纹等装饰,但在压杆中间有一个圆圈,那里可以有简单的边界线。他们制作针夹,用来夹住针并磨光,上面不允许有鲨鱼口等任何装饰,但为了夹针可以有简单的开口,这是允许的。
在切牙签的小斧头上也不允许有任何装饰,只允许在两侧用适当的金属直接绑成四角形或八角形。在伞柄上也不允许有任何装饰,底部可以有一两条圆圈线,顶端可以有蘑菇形的花蕾。
在油容器上,除了女人和男人的图像外,其他所有装饰都允许出现在角、管、葫芦、芒果核等上。


Mañcapīṭhe bhisibimbohane bhūmattharaṇe pādapuñchane caṅkamanabhisiyā sammuñjaniyaṃ kacavarachaḍḍanake rajanadoṇikāya pānīyauḷuṅke pānīyaghaṭe pādakathalikāya phalakapīṭhake valayādhārake daṇḍādhārakepattapidhāne tālavaṇṭe vījaneti – etesu sabbaṃ mālākammādivaṇṇamaṭṭhakammaṃ vaṭṭati. Senāsane pana dvārakavāṭavātapānakavāṭādīsu sabbaratanamayampi vaṇṇamaṭṭhakammaṃ vaṭṭati.

Senāsane kiñci paṭisedhetabbaṃ natthi, aññatra viruddhasenāsanā. Viruddhasenāsanaṃ nāma aññesaṃ sīmāya rājavallabhehi katasenāsanaṃ vuccati, tasmā ye tādisaṃ senāsanaṃ karonti, te vattabbā – ‘‘mā amhākaṃ sīmāya senāsanaṃ karothā’’ti. Anādiyitvā karontiyeva, punapi vattabbā – ‘‘mā evaṃ akattha, mā amhākaṃ uposathapavāraṇānaṃ antarāyamakattha, mā sāmaggiṃ bhindittha, tumhākaṃ senāsanaṃ katampi kataṭṭhāne na ṭhassatī’’ti. Sace balakkārena karontiyeva, yadā tesaṃ lajjiparisā ussannā hoti, sakkā ca hoti laddhuṃ dhammiko vinicchayo, tadā tesaṃ pesetabbaṃ – ‘‘tumhākaṃ āvāsaṃ harathā’’ti. Sace yāva tatiyaṃ pesite haranti, sādhu; no ce haranti, ṭhapetvā bodhiñca cetiyañca avasesasenāsanāni bhinditabbāni, no ca kho aparibhogaṃ karontehi, paṭipāṭiyā pana chadana-gopānasī-iṭṭhakādīni apanetvā tesaṃ pesetabbaṃ – ‘‘tumhākaṃ dabbasambhāre harathā’’ti. Sace haranti, sādhu; no ce haranti, atha tesu dabbasambhāresu himavassavātātapādīhi pūtibhūtesu vā corehi vā haṭesu agginā vā daḍḍhesu sīmasāmikā bhikkhū anupavajjā, na labbhā codetuṃ ‘‘tumhehi amhākaṃ dabbasambhārā nāsitā’’ti vā ‘‘tumhākaṃ gīvā’’ti vā. Yaṃ pana sīmasāmikehi bhikkhūhi kataṃ, taṃ sukatameva hotīti.

Pāḷimuttakavinicchayo niṭṭhito.

86. Evaṃ bhinnāya pana kuṭikāya dhaniyassa parivitakkañca puna kuṭikaraṇatthāya ussāhañca dassetuṃ ‘‘atha kho āyasmato’’tiādi vuttaṃ. Tattha dārugahe gaṇakoti rañño dārubhaṇḍāgāre dārugopako. Devagahadārūnīti devena gahitadārūni. Rājapaṭiggahitabhūtāni dārūnīti attho. Nagarapaṭisaṅkhārikānīti nagarassa paṭisaṅkhārūpakaraṇāni. Āpadatthāya nikkhittānīti aggidāhena vā purāṇabhāvena vā paṭirājūparundhanādinā vā gopuraṭṭālakarājantepurahatthisālādīnaṃ vipatti āpadāti vuccati. Tadatthaṃ nikkhittānīti vuttaṃ hoti. Khaṇḍākhaṇḍikaṃ chedāpetvāti attano kuṭiyā pamāṇaṃ sallakkhetvā kiñci agge kiñci majjhe kiñci mūle khaṇḍākhaṇḍaṃ karonto chedāpesi.



这是对巴利文原文的直译：
在床、椅子、垫子、枕头、地毯、脚巾、经行垫、扫帚、垃圾桶、染缸、水勺、水罐、洗脚盆、凳子、托盘架、杖架、钵盖、棕榈扇、扇子上 - 所有这些物品上,各种花纹等装饰都是允许的。在住处的门、窗、百叶窗等上,即使是用各种宝石制作的装饰也都是允许的。
在住处没有什么需要禁止的,除了有争议的住处。所谓有争议的住处,是指在他人界内由国王宠臣建造的住处。因此,对那些建造这种住处的人应该说:"不要在我们的界内建造住处。"如果他们不听从而继续建造,应该再次告诉他们:"不要这样做,不要妨碍我们的布萨和自恣,不要破坏和谐,你们建造的住处即使建好了也不能留在建造的地方。"如果他们仍然强行建造,当他们中有惭愧的团体占上风,且能获得合法的判决时,应该派人告诉他们:"搬走你们的住处。"如果在第三次通知后他们搬走,那很好;如果不搬走,除了菩提树和塔之外,其余的住处都应该拆除,但不是要使其不能使用,而是应该按顺序移除屋顶、椽子、砖块等,并派人告诉他们:"拿走你们的建材。"如果他们拿走,那很好;如果不拿走,那么当这些建材因雪、雨、风、阳光等而腐烂,或被盗贼偷走,或被火烧毁时,界的所有者比丘们是无可指责的,不能指责他们说"你们毁坏了我们的建材"或"这是你们的责任"。而界的所有者比丘们所做的一切都是正确的。
非巴利圣典判定结束。
86. 当小屋被拆毁后,为了显示达尼亚的思虑和再次建造小屋的努力,所以说"然后尊者"等。其中,"木材管理员"是指国王木材库的木材看守。"国王收藏的木材"意思是国王收藏的木材。"用于修缮城市的"意思是用于修理和维护城市的。"为紧急情况储存的"意思是火灾、老化或敌对国王围攻等导致城门、塔楼、王宫、象舍等损坏被称为紧急情况。说"为此目的储存的"。"切成小块"意思是他估计自己小屋的尺寸,将一些切成顶部,一些切成中间,一些切成底部,切成一块块。

87.Vassakāroti tassa brāhmaṇassa nāmaṃ. Magadhamahāmattoti magadharaṭṭhe mahāmatto, mahatiyā issariyamattāya samannāgato, magadharañño vā mahāmatto; mahāamaccoti vuttaṃ hoti. Anusaññāyamānoti tattha tattha gantvā paccavekkhamāno. Bhaṇeti issarānaṃ nīcaṭṭhānikapurisālapanaṃ. Bandhaṃ āṇāpesīti brāhmaṇo pakatiyāpi tasmiṃ issāpakatova. So rañño ‘‘āṇāpehī’’ti vacanaṃ sutvā yasmā ‘‘pakkosāpehī’’ti rañño na vuttaṃ, tasmā ‘‘naṃ hatthesu ca pādesu ca bandhaṃ katvā āṇāpessāmī’’ti bandhaṃ āṇāpesi. Addasa kho āyasmā dhaniyoti kathaṃ addasa? So kira attanā lesena dārūnaṃ haṭabhāvaṃ ñatvā ‘‘nissaṃsayaṃ esa dārūnaṃ kāraṇā rājakulato vadhaṃ vā bandhaṃ vā pāpuṇissati, tadā naṃ ahameva mocessāmī’’ti niccakālaṃ tassa pavattiṃ suṇantoyeva vicarati. Tasmā takhaṇaññeva gantvā addasa. Tena vuttaṃ – ‘‘addasa kho āyasmā dhaniyo’’ti. Dārūnaṃ kiccāti dārūnaṃ kāraṇā. Purāhaṃ haññāmīti ahaṃ purā haññāmi; yāva ahaṃ na haññāmi, tāva tvaṃ eyyāsīti attho.



这是对巴利文原文的直译：
87. "瓦萨卡拉"是那个婆罗门的名字。"摩揭陀大臣"指在摩揭陀国的大臣,拥有巨大的权力,或者是摩揭陀国王的大臣;意思是说大臣。"巡视"意思是到处走动观察。"喂"是上层人对下层人的称呼。"下令逮捕"意思是这个婆罗门本来就对他怀有嫉妒。他听到国王说"下令"后,因为国王没有说"传唤",所以他想:"我要下令把他的手脚绑起来",于是下令逮捕。"尊者达尼亚看到"是怎么看到的?据说他知道自己用计策取走木材后,"无疑他会因为木材的缘故从王宫得到死刑或监禁,那时我就要去解救他",于是一直在听取他的消息。因此他立即去看到了。所以说"尊者达尼亚看到"。"因为木材的事"意思是因为木材的缘故。"在我被杀之前"意思是在我被杀之前;意思是说在我还没有被杀之前,你要来。

88.Iṅgha, bhante, sarāpehīti ettha iṅghāti codanatthe nipāto. Paṭhamābhisittoti abhisitto hutvā paṭhamaṃ. Evarūpiṃ vācaṃ bhāsitāti ‘‘dinnaññeva samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaṃ paribhuñjantū’’ti imaṃ evarūpiṃ vācaṃ abhisitto hutvā paṭhamameva yaṃ tvaṃ abhāsi, taṃ sayameva bhāsitvā idāni sarasi, na sarasīti vuttaṃ hoti. Rājāno kira abhisittamattāyeva dhammabheriṃ carāpenti – ‘‘dinnaññeva samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaṃ paribhuñjantū’’ti taṃ sandhāya esa vadati. Tesaṃ mayā sandhāya bhāsitanti tesaṃ appamattakepi kukkuccāyantānaṃ samitabāhitapāpānaṃ samaṇabrāhmaṇānaṃ tiṇakaṭṭhodakaharaṇaṃ sandhāya mayā etaṃ bhāsitaṃ; na tumhādisānanti adhippāyo. Tañca kho araññe apariggahitanti tañca tiṇakaṭṭhodakaṃ yaṃ araññe apariggahitaṃ hoti; etaṃ sandhāya mayā bhāsitanti dīpeti.

Lomena tvaṃ muttosīti ettha lomamiva lomaṃ, kiṃ pana taṃ? Pabbajjāliṅgaṃ. Kiṃ vuttaṃ hoti? Yathā nāma dhuttā ‘‘maṃsaṃ khādissāmā’’ti mahagghalomaṃ eḷakaṃ gaṇheyyuṃ. Tamenaṃ añño viññupuriso disvā ‘‘imassa eḷakassa maṃsaṃ kahāpaṇamattaṃ agghati. Lomāni pana lomavāre lomavāre aneke kahāpaṇe agghantī’’ti dve alomake eḷake datvā gaṇheyya. Evaṃ so eḷako viññupurisamāgamma lomena mucceyya. Evameva tvaṃ imassa kammassa katattā vadhabandhanāraho. Yasmā pana arahaddhajo sabbhi avajjharūpo, tvañca sāsane pabbajitattā yaṃ pabbajjāliṅgabhūtaṃ arahaddhajaṃ dhāresi. Tasmā tvaṃ iminā pabbajjāliṅgalomena eḷako viya viññupurisamāgamma muttosīti.

Manussā ujjhāyantīti rañño parisati bhāsamānassa sammukhā ca parammukhā ca sutvā tattha tattha manussā ujjhāyanti, avajjhāyanti, avajānantā taṃ jhāyanti olokenti lāmakato vā cintentīti attho. Khiyyantīti tassa avaṇṇaṃ kathenti pakāsenti. Vipācentīti vitthārikaṃ karonti, sabbattha pattharanti; ayañca attho saddasatthānusārena veditabbo. Ayaṃ panettha yojanā – ‘‘alajjino ime samaṇā sakyaputtiyā’’tiādīni cintentā ujjhāyanti. ‘‘Natthi imesaṃ sāmañña’’ntiādīni bhaṇantā khiyyanti. ‘‘Apagatā ime sāmaññā’’tiādīni tattha tattha vitthārentā vipācentīti. Etena nayena imesaṃ padānaṃ ito parampi tattha tattha āgatapadānurūpena yojanā veditabbā. Brahmacārinoti seṭṭhacārino. Sāmaññanti samaṇabhāvo. Brahmaññanti seṭṭhabhāvo. Sesaṃ uttānatthameva.

Rañño dārūnītiādimhi ‘‘adinnaṃ ādiyissatī’’ti ayaṃ ujjhāyanattho. Yaṃ panetaṃ adinnaṃ ādiyi, taṃ dassetuṃ ‘‘rañño dārūnī’’ti vuttaṃ. Iti vacanabhede asammuyhantehi attho veditabbo. Purāṇavohāriko mahāmattoti bhikkhubhāvato purāṇe gihikāle vinicchayavohāre niyuttattā ‘‘vohāriko’’ti saṅkhaṃ gato mahāamacco.


这是对巴利文原文的直译：
88. "来吧,尊者,请回忆"这里的"来吧"是表示催促的不变词。"初次即位时"意思是刚即位时第一次。"说过这样的话"意思是"让沙门婆罗门使用已给予的草、木、水",你刚即位时第一次说了这样的话,你自己说过现在是记得还是不记得。据说国王刚即位就敲响法鼓宣布:"让沙门婆罗门使用已给予的草、木、水",他指的是这个。"我是针对那些人说的"意思是我说这话是针对那些即使在小事上也谨慎、已去除罪恶的沙门婆罗门取用草、木、水;不是针对你这样的人。他解释说:"并且那是指森林中无人占有的",那草、木、水是指森林中无人占有的;我说的是指这个。
"你因毛而得释放"这里的"毛"就像毛一样,是什么呢?是出家的标志。这是什么意思?就像赌徒们说"我们要吃肉"而抓住一只毛值很多钱的山羊。另一个聪明人看到后想:"这只山羊的肉只值一个铜币。但它的毛每根都值很多钱",于是给了两只没毛的山羊换取这只。这样,这只山羊遇到聪明人就因为毛而得救。同样,你因为做了这件事本该受或监禁。但由于阿罗汉的标志对善人来说是不可的,而你因为在教团中出家而持有作为出家标志的阿罗汉标志。因此,你就像山羊一样,因为这出家标志之毛而遇到聪明人得以释放。
"人们抱怨"意思是听到国王在众人面前和背后说话后,人们到处抱怨、责备、看不起他,低劣地看待他。"批评"意思是说他的坏话,宣扬。"传播"意思是使之广为流传,到处散布;这个意思应该根据语法书来理解。这里的解释是:他们想着"这些释迦子沙门无耻"等而抱怨。说着"这些人没有沙门性"等而批评。到处详述"他们失去了沙门性"等而传播。以此方法,这些词以及之后在各处出现的词应该根据上下文来理解。"梵行者"意思是最高的行为者。"沙门性"意思是沙门的状态。"婆罗门性"意思是最高的状态。其余的意思很明显。
在"国王的木材"等中,"会取走未给予之物"是抱怨的内容。为了说明他所取走的未给予之物是什么,所以说"国王的木材"。因此,不混淆词语的区别,应该理解其意思。"前任法官大臣"意思是在成为比丘之前,在过去的在家时期从事审判工作,被称为"法官"的大臣。


Atha kho bhagavā taṃ bhikkhuṃ etadavocāti bhagavā sāmaṃyeva lokavohārampi jānāti, atītabuddhānaṃ paññattimpi jānāti – ‘‘pubbepi buddhā ettakena pārājikaṃ paññapenti, ettakena thullaccayaṃ, ettakena dukkaṭa’’nti. Evaṃ santepi sace aññehi lokavohāraviññūhi saddhiṃ asaṃsanditvā pādamattena pārājikaṃ paññapeyya, tenassa siyuṃ vattāro ‘‘sīlasaṃvaro nāma ekabhikkhussapi appameyyo asaṅkhyeyyo mahāpathavī-samudda-ākāsāni viya ativitthiṇṇo, kathañhi nāma bhagavā pādamattakena nāsesī’’ti! Tato tathāgatassa ñāṇabalaṃ ajānantā sikkhāpadaṃ kopeyyuṃ, paññattampi sikkhāpadaṃ yathāṭhāne na tiṭṭheyya. Lokavohāraviññūhi pana saddhiṃ saṃsanditvā paññatte so upavādo na hoti. Aññadatthu evaṃ vattāro honti – ‘‘imehi nāma agārikāpi pādamattena coraṃ hanantipi bandhantipi pabbājentipi. Kasmā bhagavā pabbajitaṃ na nāsessati; yena parasantakaṃ tiṇasalākamattampi na gahetabba’’nti! Tathāgatassa ca ñāṇabalaṃ jānissanti. Paññattampi ca sikkhāpadaṃ akuppaṃ bhavissati, yathāṭhāne ṭhassati. Tasmā lokavohāraviññūhi saddhiṃ saṃsanditvā paññapetukāmo sabbāvantaṃ parisaṃ anuvilokento atha kho bhagavā avidūre nisinnaṃ disvā taṃ bhikkhuṃ etadavoca ‘‘kittakena kho bhikkhu rājā māgadho seniyo bimbisāro coraṃ gahetvā hanati vā bandhati vā pabbājeti vā’’ti.

Tattha māgadhoti magadhānaṃ issaro. Seniyoti senāya sampanno. Bimbisāroti tassa nāmaṃ. Pabbājeti vāti raṭṭhato nikkhāmeti. Sesamettha uttānatthameva. Pañcamāsako pādoti tadā rājagahe vīsatimāsako kahāpaṇo hoti, tasmā pañcamāsako pādo. Etena lakkhaṇena sabbajanapadesu kahāpaṇassa catuttho bhāgo ‘‘pādo’’ti veditabbo. So ca kho porāṇassa nīlakahāpaṇassa vasena, na itaresaṃ rudradāmakādīnaṃ. Tena hi pādena atītabuddhāpi pārājikaṃ paññapesuṃ, anāgatāpi paññapessanti. Sabbabuddhānañhi pārājikavatthumhi vā pārājike vā nānattaṃ natthi. Imāneva cattāri pārājikavatthūni . Imāneva cattāri pārājikāni. Ito ūnaṃ vā atirekaṃ vā natthi. Tasmā bhagavāpi dhaniyaṃ vigarahitvā pādeneva dutiyapārājikaṃ paññapento ‘‘yo pana bhikkhu adinnaṃ theyyasaṅkhāta’’ntiādimāha.

Evaṃ mūlacchejjavasena daḷhaṃ katvā dutiyapārājike paññatte aparampi anupaññattatthāya rajakabhaṇḍikavatthu udapādi, tassuppattidīpanatthametaṃ vuttaṃ – ‘‘evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotī’’ti. Tassattho ca anupaññattisambandho ca paṭhamapārājikavaṇṇanāyaṃ vuttanayeneva veditabbo. Yathā ca idha, evaṃ ito paresu sabbasikkhāpadesu. Yaṃ yaṃ pubbe vuttaṃ, taṃ taṃ sabbaṃ vajjetvā uparūpari apubbameva vaṇṇayissāma. Yadi hi yaṃ yaṃ vuttanayaṃ, taṃ taṃ punapi vaṇṇayissāma, kadā vaṇṇanāya antaṃ gamissāma! Tasmā yaṃ yaṃ pubbe vuttaṃ, taṃ taṃ sabbaṃ sādhukaṃ upasallakkhetvā tattha tattha attho ca yojanā ca veditabbā. Apubbaṃ pana yaṃkiñci anuttānatthaṃ, taṃ sabbaṃ mayameva vaṇṇayissāma.

Dhaniyavatthuvaṇṇanā niṭṭhitā.



这是对巴利文原文的直译：
于是世尊对那位比丘说这话:世尊自己既知道世俗习惯,也知道过去诸佛的制戒 - "过去诸佛对如此程度制定波罗夷,对如此程度制定偷兰遮,对如此程度制定突吉罗"。即便如此,如果不与其他了解世俗习惯的人商议,仅仅因为一个pāda就制定波罗夷,那么可能会有人说:"所谓的戒律即使对一个比丘来说也是不可测量、不可计数的,像大地、海洋、天空一样广阔,世尊怎么会因为一个pāda就使之失去呢?"因此,不了解如来智力的人可能会违反学处,已制定的学处也可能无法保持原状。但是与了解世俗习惯的人商议后制定,就不会有这种指责。相反,会有这样的说法:"即使这些在家人也会因为一个pāda而**、监禁或驱逐盗贼。为什么世尊不驱逐出家人呢?因为连别人的一根草也不应该拿。"他们会知道如来的智力。已制定的学处也将不可动摇,会保持原状。因此,为了与了解世俗习惯的人商议后制定,观察所有的会众,世尊看到那位坐在不远处的比丘,就对他说:"比丘啊,摩揭陀国王频毗娑罗抓到盗贼后,以多少会**、监禁或驱逐呢?"
其中,"摩揭陀"是摩揭陀的统治者。"军队"是拥有军队的。"频毗娑罗"是他的名字。"驱逐"是指驱逐出国。这里其余的意思很明显。"五māsaka为一pāda":当时在王舍城(Rājagaha)二十māsaka为一kahāpaṇa,因此五māsaka为一pāda。根据这个标准,应该知道在所有国家中,kahāpaṇa的四分之一称为"pāda"。这是根据古代的蓝色kahāpaṇa,不是其他的rudradāmaka等。过去诸佛也以这个pāda制定波罗夷,未来诸佛也将如此制定。因为所有诸佛在波罗夷事项或波罗夷上没有差异。就是这四种波罗夷事项。就是这四种波罗夷。不多不少。因此世尊也呵斥达尼亚后,以pāda制定第二波罗夷,说"若比丘以偷盗心取走未给予之物"等。
这样以根本断绝的方式坚固地制定第二波罗夷后,为了进一步制定附加规定,又发生了洗染工包裹的事件,为了说明其起源,所以说"世尊如此为比丘们制定学处"。其意义和与附加规定的关联应该按照第一波罗夷的解释中所说的方法来理解。如这里一样,在此之后的所有学处中也是如此。我们将省略前面所说的一切,只解释后面新出现的内容。如果我们对每一个已经解释过的方法都再次解释,何时才能结束解释呢!因此,应该仔细考虑前面所说的一切,在各处理解其意义和联系。但是任何新的、意义不明显的内容,我们都会自己解释。
达尼亚事件的解释结束。

90.Rajakattharaṇaṃ gantvāti rajakatitthaṃ gantvā; tañhi yasmā tattha rajakā vatthāni attharanti, tasmā rajakattharaṇanti vuccati. Rajakabhaṇḍikanti rajakānaṃ bhaṇḍikaṃ; rajakā sāyanhasamaye nagaraṃ pavisantā bahūni vatthāni ekekaṃ bhaṇḍikaṃ bandhanti. Tato ekaṃ bhaṇḍikaṃ tesaṃ pamādena apassantānaṃ avaharitvā thenetvāti attho.

Padabhājanīyavaṇṇanā



这是对巴利文原文的直译：
90. "去了洗染工铺"意思是去了洗染工的河滩;因为洗染工在那里铺开衣服,所以称为洗染工铺。"洗染工的包裹"意思是洗染工的包裹;洗染工在傍晚进城时,把许多衣服捆成一个个包裹。"偷走"意思是趁他们疏忽不注意时,偷取其中一个包裹。
词语解释的注释

92.Gāmonāmāti evamādi ‘‘gāmā vā araññā vā’’ti ettha vuttassa gāmassa ca araññassa ca pabhedadassanatthaṃ vuttaṃ. Tattha yasmiṃ gāme ekā eva kuṭi, ekaṃ gehaṃ seyyathāpi malayajanapade; ayaṃ ekakuṭiko gāmo nāma. Etena nayena aparepi veditabbā. Amanussonāma yo sabbaso vā manussānaṃ abhāvena yakkhapariggahabhūto; yato vā manussā kenaci kāraṇena punapi āgantukāmā eva apakkantā. Parikkhittonāma iṭṭhakapākāraṃ ādiṃ katvā antamaso kaṇṭakasākhāhipi parikkhitto. Gonisādiniviṭṭhonāma vīthisannivesādivasena anivisitvā yathā gāvo tattha tattha dve tayo nisīdanti, evaṃ tattha tattha dve tīṇi gharāni katvā niviṭṭho. Satthoti jaṅghasatthasakaṭasatthādīsu yo koci. Imasmiñca sikkhāpade nigamopi nagarampi gāmaggahaṇeneva gahitanti veditabbaṃ.

Gāmūpacārotiādi araññaparicchedadassanatthaṃ vuttaṃ. Indakhīle ṭhitassāti yassa gāmassa anurādhapurasseva dve indakhīlā, tassa abbhantarime indakhīle ṭhitassa; tassa hi bāhiro indakhīlo ābhidhammikanayena araññasaṅkhepaṃ gacchati. Yassa pana eko, tassa gāmadvārabāhānaṃ vemajjhe ṭhitassa. Yatrāpi hi indakhīlo natthi, tatra gāmadvārabāhānaṃ vemajjhameva ‘‘indakhīlo’’ti vuccati. Tena vuttaṃ – ‘‘gāmadvārabāhānaṃ vemajjhe ṭhitassā’’ti. Majjhimassāti thāmamajjhimassa, no pamāṇamajjhimassa, neva appathāmassa, na mahāthāmassa; majjhimathāmassāti vuttaṃ hoti. Leḍḍupātoti yathā mātugāmo kāke uḍḍāpento ujukameva hatthaṃ ukkhipitvā leḍḍuṃ khipati, yathā ca udakukkhepe udakaṃ khipanti, evaṃ akhipitvā yathā taruṇamanussā attano balaṃ dassentā bāhaṃ pasāretvā leḍḍuṃ khipanti, evaṃ khittassa leḍḍussa patanaṭṭhānaṃ. Patito pana luṭhitvā yattha gacchati, taṃ na gahetabbaṃ.

Aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupātoti ettha pana nibbakosassa udakapātaṭṭhāne ṭhitassa majjhimassa purisassa suppapāto vā musalapāto vā gharūpacāro nāma. Tasmiṃ gharūpacāre ṭhitassa leḍḍupāto gāmūpacāroti kurundaṭṭhakathāyaṃ vuttaṃ. Mahāpaccariyampi tādisameva. Mahāaṭṭhakathāyaṃ pana ‘‘gharaṃ nāma, gharūpacāro nāma, gāmo nāma, gāmūpacāro nāmā’’ti mātikaṃ ṭhapetvā nibbakosassa udakapātaṭṭhānabbhantaraṃ gharaṃ nāma. Yaṃ pana dvāre ṭhito mātugāmo bhājanadhovanaudakaṃ chaḍḍeti, tassa patanaṭṭhānañca mātugāmeneva antogehe ṭhitena pakatiyā bahi khittassa suppassa vā sammuñjaniyā vā patanaṭṭhānañca, gharassa purato dvīsu koṇesu sambandhitvā majjhe rukkhasūcidvāraṃ ṭhapetvā gorūpānaṃ pavesananivāraṇatthaṃ kataparikkhepo ca ayaṃ sabbopi gharūpacāro nāma. Tasmiṃ gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupātabbhantaraṃ gāmo nāma. Tato aññassa leḍḍupātassa abbhantaraṃ gāmūpacāro nāmāti vuttaṃ. Idamettha pamāṇaṃ. Yathā cettha, evaṃ sabbattha yo yo aṭṭhakathāvādo vā theravādo vā pacchā vuccati so pamāṇato daṭṭhabbo.


这是对巴利文原文的直译：
92. "村庄是"等,这是为了解释在"从村庄或从森林"中提到的村庄和森林的区别而说的。其中,只有一个小屋、一个房子的村庄,就像在马来亚地区那样;这被称为单屋村庄。其他的也应按此方法理解。"无人"是指由于完全没有人而成为夜叉所占有的;或者是人们因某种原因离开,但仍想再回来。"有围墙的"是指从砖墙开始,至少用荆棘枝条围起来的。"牛坐落的"是指不是按街道等方式安置,而是像牛在这里那里两三只坐下那样,在这里那里建两三座房子而安置的。"商队"是指步行商队、车队等任何一种。应该知道,在这条学处中,镇和城也包括在村庄的概念中。
"村庄边界"等是为了说明森林的界限而说的。"站在门柱上"是指,对于像阿努拉达普拉(Anurādhapura)这样有两个门柱的村庄,站在内侧的门柱上;因为对它来说,外侧的门柱按阿毗达磨的方法被归类为森林。对于只有一个门柱的,则是站在村门两侧的中间。即使在没有门柱的地方,村门两侧的中间也被称为"门柱"。因此说"站在村门两侧的中间"。"中等的"是指力气中等的,不是指身材中等的,既不是力气小的,也不是力气大的;意思是说力气中等的。"土块投掷距离"是指,就像女人驱赶乌鸦时直接举起手扔土块,或者像泼水时泼水那样,而不是像年轻人展示自己力量时伸展手臂扔土块那样扔出的土块的落地处。但是落地后滚动到的地方不应计算在内。
关于"对于无围墙的村庄,站在房屋边界处的中等人的土块投掷距离",在这里,站在无遮蔽处的水落地点的中等人的扬谷簸箕或杵的投掷距离被称为房屋边界。站在这个房屋边界处的土块投掷距离被称为村庄边界,这在《小义注》中说过。《大义注》也类似。但在《大注》中,先列出"房屋、房屋边界、村庄、村庄边界"的大纲后说:无遮蔽处的水落地点内部被称为房屋。而站在门口的女人泼洗器皿的水的落地处,以及女人站在屋内正常向外投掷的扬谷簸箕或扫帚的落地处,以及在房屋前面连接两个角落、中间放置树枝门以防止牛进入而做的围栏,所有这些都被称为房屋边界。站在这个房屋边界处的中等人的土块投掷距离内部被称为村庄。从那里另一个土块投掷距离内部被称为村庄边界。这在这里是标准。不仅在这里,在所有地方,任何注释的说法或长老的说法如果在后面提到,都应该被视为标准。


Yañcetaṃ mahāaṭṭhakathāyaṃ vuttaṃ, taṃ pāḷiyā viruddhamiva dissati. Pāḷiyañhi – ‘‘gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti ettakameva vuttaṃ. Aṭṭhakathāyaṃ pana taṃ leḍḍupātaṃ gāmasaṅkhepaṃ katvā tato paraṃ gāmūpacāro vuttoti? Vuccate – saccameva pāḷiyaṃ vuttaṃ , adhippāyo panettha veditabbo. So ca aṭṭhakathācariyānameva vidito. Tasmā yathā ‘‘gharūpacāre ṭhitassā’’ti ettha gharūpacāralakkhaṇaṃ pāḷiyaṃ avuttampi aṭṭhakathāyaṃ vuttavasena gahitaṃ. Evaṃ sesampi gahetabbaṃ.

Tatrāyaṃ nayo – idha gāmo nāma duvidho hoti – parikkhitto ca aparikkhitto ca. Tatra parikkhittassa parikkhepoyeva paricchedo. Tasmā tassa visuṃ paricchedaṃ avatvā ‘‘gāmūpacāro nāma parikkhittassa gāmassa indakhīle ṭhitassa majjhimassa purisassa leḍḍupāto’’ti pāḷiyaṃ vuttaṃ. Aparikkhittassa pana gāmassa gāmaparicchedo vattabbo. Tasmā tassa gāmaparicchedadassanatthaṃ ‘‘aparikkhittassa gāmassa gharūpacāre ṭhitassa majjhimassa purisassa leḍḍupāto’’ti vuttaṃ. Gāmaparicchede ca dassite gāmūpacāralakkhaṇaṃ pubbe vuttanayeneva sakkā ñātunti puna ‘‘tattha ṭhitassa majjhimassa purisassa leḍḍupāto’’ti na vuttaṃ. Yo pana gharūpacāre ṭhitassa leḍḍupātaṃyeva ‘‘gāmūpacāro’’ti vadati, tassa gharūpacāro gāmoti āpajjati. Tato gharaṃ, gharūpacāro, gāmo , gāmūpacāroti esa vibhāgo saṅkarīyati. Asaṅkarato cettha vinicchayo veditabbo vikāle gāmappavesanādīsu. Tasmā pāḷiñca aṭṭhakathañca saṃsanditvā vuttanayenevettha gāmo ca gāmūpacāro ca veditabbo. Yopi ca gāmo pubbe mahā hutvā pacchā kulesu naṭṭhesu appako hoti, so gharūpacārato leḍḍupāteneva paricchinditabbo. Purimaparicchedo panassa parikkhittassāpi aparikkhittassāpi appamāṇamevāti.

Araññaṃ nāma ṭhapetvā gāmañca gāmūpacārañcāti imaṃ yathāvuttalakkhaṇaṃ gāmañca gāmūpacārañca ṭhapetvā imasmiṃ adinnādānasikkhāpade avasesaṃ ‘‘araññaṃ’’ nāmāti veditabbaṃ. Abhidhamme pana ‘‘araññanti nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) vuttaṃ. Āraññakasikkhāpade ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 654) vuttaṃ. Taṃ indakhīlato paṭṭhāya āropitena ācariyadhanunā pañcadhanusatappamāṇanti veditabbaṃ. Evaṃ bhagavatā ‘‘gāmā vā araññā vā’’ti etassa atthaṃ vibhajantena ‘‘gharaṃ, gharūpacāro, gāmo, gāmūpacāro arañña’’nti pāpabhikkhūnaṃ lesokāsanisedhanatthaṃ pañca koṭṭhāsā dassitā. Tasmā ghare vā gharūpacāre vā gāme vā gāmūpacāre vā araññe vā pādagghanakato paṭṭhāya sassāmikaṃ bhaṇḍaṃ avaharantassa pārājikamevāti veditabbaṃ.


这是对巴利文原文的直译：
《大注》中所说的,似乎与圣典相矛盾。因为在圣典中只说"站在房屋边界处的中等人的土块投掷距离"。但在注释中,把这土块投掷距离归类为村庄,然后又说更远处是村庄边界?对此回答:圣典中所说确实如此,但这里应该理解其意图。这意图只有注释家们才知道。因此,就像"站在房屋边界处"这里,虽然圣典中没有说明房屋边界的特征,但根据注释中所说而接受。其他的也应该这样接受。
这里的方法是:这里的村庄有两种 - 有围墙的和无围墙的。其中,有围墙的以围墙为界限。因此,没有单独说明其界限,在圣典中说"村庄边界是指对有围墙的村庄,站在门柱处的中等人的土块投掷距离"。但对无围墙的村庄,应该说明村庄界限。因此,为了说明其村庄界限,说"对无围墙的村庄,站在房屋边界处的中等人的土块投掷距离"。当说明了村庄界限后,村庄边界的特征可以按前面所说的方法知道,所以没有再说"站在那里的中等人的土块投掷距离"。如果有人说站在房屋边界处的土块投掷距离就是"村庄边界",那么对他来说房屋边界就成了村庄。这样一来,房屋、房屋边界、村庄、村庄边界这个区分就混淆了。应该从不混淆中理解这里的判定,比如在非时进入村庄等情况。因此,应该按照协调圣典和注释而说的方法来理解这里的村庄和村庄边界。即使是过去很大后来因家族灭亡而变小的村庄,也应该从房屋边界以土块投掷距离来界定。但其过去的界限,无论是有围墙的还是无围墙的,都不再作为标准。
"除了村庄和村庄边界外,称为森林":应该知道,在这条不与取学处中,除了上述特征的村庄和村庄边界外,其余的都称为"森林"。但在阿毗达磨中说:"出了门柱以外,这一切都称为森林。"在阿兰若学处中说:"阿兰若住处至少要有五百弓(长)"。应该知道,这是从门柱开始,以老师的弓箭计量五百弓的距离。这样,世尊在解释"从村庄或从森林"的意思时,为了阻止恶比丘找借口,显示了五个部分:"房屋、房屋边界、村庄、村庄边界、森林"。因此,应该知道,从价值一pāda开始,在房屋、房屋边界、村庄、村庄边界或森林中偷取有主人的物品,都构成波罗夷。


Idāni ‘‘adinnaṃ theyyasaṅkhātaṃ ādiyeyyā’’tiādīnaṃ atthadassanatthaṃ ‘‘adinnaṃ nāmā’’tiādimāha. Tattha adinnanti dantaponasikkhāpade attano santakampi appaṭiggahitakaṃ kappiyaṃ ajjhoharaṇīyaṃ vuccati. Idha pana yaṃkiñci parapariggahitaṃ sassāmikaṃ bhaṇḍaṃ, tadetaṃ tehi sāmikehi kāyena vā vācāya vā na dinnanti adinnaṃ. Attano hatthato vā yathāṭhitaṭṭhānato vā na nissaṭṭhanti anissaṭṭhaṃ. Yathāṭhāne ṭhitampi anapekkhatāya na pariccattanti apariccattaṃ. Ārakkhasaṃvidhānena rakkhitattā rakkhitaṃ. Mañjūsādīsu pakkhipitvā gopitattā gopitaṃ. ‘‘Mama ida’’nti taṇhāmamattena mamāyitattā mamāyitaṃ. Tāhi apariccāgarakkhaṇagopanāhi tehi bhaṇḍasāmikehi parehi pariggahitanti parapariggahitaṃ. Etaṃ adinnaṃ nāma.

Theyyasaṅkhātanti ettha thenoti coro, thenassa bhāvo theyyaṃ; avaharaṇacittassetaṃ adhivacanaṃ. ‘‘Saṅkhā, saṅkhāta’’nti atthato ekaṃ; koṭṭhāsassetaṃ adhivacanaṃ, ‘‘saññānidānā hi papañcasaṅkhā’’tiādīsu (su. ni. 880) viya. Theyyañca taṃ saṅkhātañcāti theyyasaṅkhātaṃ, theyyacittasaṅkhāto eko cittakoṭṭhāsoti attho. Karaṇatthe cetaṃ paccattavacanaṃ, tasmā theyyasaṅkhātenāti atthato daṭṭhabbaṃ. Yo ca theyyasaṅkhātena ādiyati, so yasmā theyyacitto hoti, tasmā byañjanaṃ anādiyitvā atthameva dassetuṃ theyyacitto avaharaṇacittoti evamassa padabhājanaṃ vuttanti veditabbaṃ.

Ādiyeyya, hareyya, avahareyya, iriyāpathaṃ vikopeyya, ṭhānā cāveyya, saṅketaṃ vītināmeyyāti ettha pana paṭhamapadaṃ abhiyogavasena vuttaṃ, dutiyapadaṃ aññesaṃ bhaṇḍaṃ harantassa gacchato vasena, tatiyapadaṃ upanikkhittabhaṇḍavasena, catutthaṃ saviññāṇakavasena, pañcamaṃ thale nikkhittādivasena, chaṭṭhaṃ parikappavasena vā suṅkaghātavasena vā vuttanti veditabbaṃ. Yojanā panettha ekabhaṇḍavasenapi nānābhaṇḍavasenapi hoti. Ekabhaṇḍavasena ca saviññāṇakeneva labbhati, nānābhaṇḍavasena saviññāṇakāviññāṇakamissakena.

Tattha nānābhaṇḍavasena tāva evaṃ veditabbaṃ – ādiyeyyāti ārāmaṃ abhiyuñjati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko ‘‘na mayhaṃ bhavissatī’’ti dhuraṃ nikkhipati, āpatti pārājikassa.

Hareyyāti aññassa bhaṇḍaṃ haranto sīse bhāraṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Khandhaṃ oropeti, āpatti pārājikassa.

Avahareyyāti upanikkhittaṃ bhaṇḍaṃ ‘‘dehi me bhaṇḍa’’nti vuccamāno ‘‘nāhaṃ gaṇhāmī’’ti bhaṇati, āpatti dukkaṭassa. Sāmikassa vimatiṃ uppādeti, āpatti thullaccayassa. Sāmiko ‘‘na mayhaṃ dassatī’’ti dhuraṃ nikkhipati, āpatti pārājikassa .

Iriyāpathaṃvikopeyyāti ‘‘sahabhaṇḍahārakaṃ nessāmī’’ti paṭhamaṃ pādaṃ saṅkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ saṅkāmeti, āpatti pārājikassa.

Ṭhānā cāveyyāti thalaṭṭhaṃ bhaṇḍaṃ theyyacitto āmasati, āpatti dukkaṭassa. Phandāpeti, āpatti thullaccayassa. Ṭhānā cāveti, āpatti pārājikassa.


这是对巴利文原文的直译：
现在,为了说明"取走未给予之物,以偷盗心"等的含义,说"未给予是"等。其中,"未给予"在刷牙学处中,指即使是自己的物品,如果是未经接受的、适合的、可以吞咽的也被称为未给予。但在这里,指任何被他人占有的、有主人的物品,这些物品未被那些主人以身体或语言给予,所以是未给予。未从自己手中或原处放开,所以是未放开。即使仍在原处,因为不关心而未舍弃,所以是未舍弃。因为通过安排保护而被保护,所以是被保护的。因为放在箱子等中而被保管,所以是被保管的。因为以"这是我的"这种渴爱的我所而被占有,所以是被占有的。因为通过那些不舍弃、保护、保管,被那些物品的主人占有,所以是被他人占有的。这就是所谓的未给予。
"以偷盗心"中,"贼"是盗贼,贼的状态是偷盗;这是指偷取之心的代称。"saṅkhā"和"saṅkhāta"意思相同;这是部分的代称,如"因为想而有戏论的部分"等句中。偷盗和它的部分就是"theyyasaṅkhāta",意思是偷盗心的部分,即一个心的部分。这是工具格的主格用法,所以应该理解为"以偷盗心"。谁以偷盗心取走,他就是有偷盗之心,所以应该知道不取词语而只显示意思,因此其词义解释说是"有偷盗心,有偷取心"。
"取走、拿走、偷走、改变姿势、移离原处、超过约定"中,第一个词是就指控而言,第二个词是就拿走他人物品而行走而言,第三个词是就寄存物而言,第四个词是就有知觉的物品而言,第五个词是就放在地上等而言,第六个词是就预谋或逃避关税而言。这里的解释可以就单一物品或多种物品而言。就单一物品而言只适用于有知觉的物品,就多种物品而言则适用于有知觉和无知觉混合的物品。
其中,首先应该这样理解多种物品的情况:"取走"是指控告园林,犯突吉罗。使主人产生疑惑,犯偷兰遮。主人想"这将不属于我"而放弃,犯波罗夷。
"拿走"是指拿走他人物品,以偷盗心触摸头上的负荷,犯突吉罗。使之摇动,犯偷兰遮。从肩上放下,犯波罗夷。
"偷走"是指寄存的物品,当被说"把我的物品还给我"时说"我没有拿",犯突吉罗。使主人产生疑惑,犯偷兰遮。主人想"他不会还给我"而放弃,犯波罗夷。
"改变姿势"是指"我要带走连同物品的人"而移动第一只脚,犯偷兰遮。移动第二只脚,犯波罗夷。
"移离原处"是指以偷盗心触摸放在地上的物品,犯突吉罗。使之摇动,犯偷兰遮。使之离开原处,犯波罗夷。


Saṅketaṃ vītināmeyyāti parikappitaṭṭhānaṃ paṭhamaṃ pādaṃ atikkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pārājikassa. Atha vā paṭhamaṃ pādaṃ suṅkaghātaṃ atikkāmeti, āpatti thullaccayassa. Dutiyaṃ pādaṃ atikkāmeti, āpatti pārājikassāti – ayamettha nānābhaṇḍavasena yojanā.

Ekabhaṇḍavasena pana sassāmikaṃ dāsaṃ vā tiracchānaṃ vā yathāvuttena abhiyogādinā nayena ādiyati vā harati vā avaharati vā iriyāpathaṃ vā vikopeti, ṭhānā vā cāveti, paricchedaṃ vā atikkāmeti – ayamettha ekabhaṇḍavasena yojanā.

Pañcavīsatiavahārakathā

Apica imāni cha padāni vaṇṇentena pañca pañcake samodhānetvā pañcavīsati avahārā dassetabbā. Evaṃ vaṇṇayatā hi idaṃ adinnādānapārājikaṃ suvaṇṇitaṃ hoti. Imasmiñca ṭhāne sabbaaṭṭhakathā ākulā luḷitā duviññeyyavinicchayā. Tathā hi sabbaaṭṭhakathāsu yāni tāni pāḷiyaṃ ‘‘pañcahākārehi adinnaṃ ādiyantassa āpatti pārājikassa, parapariggahitañca hotī’’tiādinā nayena avahāraṅgāni vuttāni, tānipi gahetvā katthaci ekaṃ pañcakaṃ dassitaṃ, katthaci ‘‘chahākārehī’’ti āgatehi saddhiṃ dve pañcakāni dassitāni. Etāni ca pañcakāni na honti. Yattha hi ekekena padena avahāro sijjhati, taṃ pañcakaṃ nāma vuccati. Ettha pana sabbehipi padehi ekoyeva avahāro. Yāni ca tattha labbhamānāniyeva pañcakāni dassitāni, tesampi na sabbesaṃ attho pakāsito. Evamimasmiṃ ṭhāne sabbaaṭṭhakathā ākulā luḷitā duviññeyyavinicchayā. Tasmā pañca pañcakesamodhānetvā dassiyamānā ime pañcavīsati avahārā sādhukaṃ sallakkhetabbā.

Pañca pañcakāni nāma – nānābhaṇḍapañcakaṃ, ekabhaṇḍapañcakaṃ, sāhatthikapañcakaṃ, pubbapayogapañcakaṃ , theyyāvahārapañcakanti. Tattha nānābhaṇḍapañcakañca ekabhaṇḍapañcakañca ‘‘ādiyeyya, hareyya, avahareyya, iriyāpathaṃ vikopeyya, ṭhānā cāveyyā’’ti imesaṃ padānaṃ vasena labbhanti. Tāni pubbe yojetvā dassitanayeneva veditabbāni. Yaṃ panetaṃ ‘‘saṅketaṃ vītināmeyyā’’ti chaṭṭhaṃ padaṃ, taṃ parikappāvahārassa ca nissaggiyāvahārassa ca sādhāraṇaṃ. Tasmā taṃ tatiyapañcamesu pañcakesu labbhamānapadavasena yojetabbaṃ. Vuttaṃ nānābhaṇḍapañcakañca ekabhaṇḍapañcakañca.

Katamaṃ sāhatthikapañcakaṃ? Pañca avahārā – sāhatthiko, āṇattiko, nissaggiyo, atthasādhako, dhuranikkhepoti. Tattha sāhatthiko nāma parassa bhaṇḍaṃ sahatthā avaharati. Āṇattiko nāma ‘‘asukassa bhaṇḍaṃ avaharā’’ti aññaṃ āṇāpeti. Nissaggiyo nāma antosuṅkaghāte ṭhito bahisuṅkaghātaṃ pāteti, āpatti pārājikassāti, iminā ca saddhiṃ ‘‘saṅketaṃ vītināmeyyā’’ti idaṃ padayojanaṃ labhati. Atthasādhako nāma ‘‘asukaṃ nāma bhaṇḍaṃ yadā sakkosi, tadā avaharā’’ti āṇāpeti. Tattha sace paro anantarāyiko hutvā taṃ avaharati, āṇāpako āṇattikkhaṇeyeva pārājiko hoti, avahārako pana avahaṭakāle. Ayaṃ atthasādhako. Dhuranikkhepo pana upanikkhittabhaṇḍavasena veditabbo. Idaṃ sāhatthikapañcakaṃ.

Katamaṃ pubbapayogapañcakaṃ? Aparepi pañca avahārā – pubbapayogo, sahapayogo, saṃvidāvahāro, saṅketakammaṃ, nimittakammanti. Tattha āṇattivasena pubbapayogo veditabbo. Ṭhānā cāvanavasena sahapayogo. Itare pana tayo pāḷiyaṃ (pārā. 118-120) āgatanayeneva veditabbāti. Idaṃ pubbapayogapañcakaṃ.


这是对巴利文原文的直译：
"超过约定"是指第一只脚越过预定的地点,犯偷兰遮。第二只脚越过,犯波罗夷。或者,第一只脚越过关税站,犯偷兰遮。第二只脚越过,犯波罗夷。这是关于多种物品的解释。
关于单一物品,则是以上述指控等方式取走、拿走、偷走有主人的奴隶或动物,或改变其姿势,或使之离开原处,或越过界限。这是关于单一物品的解释。
二十五种偷盗的解说
此外,在解释这六个词时,应该把五个五组合并,显示二十五种偷盗。因为这样解释,这条不与取波罗夷就会被很好地解释。在这个地方,所有注释都混乱、搅动、难以理解其判断。因为在所有注释中,那些在圣典中以"以五种方式取走未给予之物犯波罗夷,且是被他人占有的"等方式说的偷盗要素,也被采用,有些地方显示一个五组,有些地方与"以六种方式"一起显示两个五组。这些五组是不成立的。因为只有每个词都能成立偷盗的,才叫做五组。但这里所有词只构成一个偷盗。那里所显示的可能的五组,也没有解释全部的意思。这样,在这个地方,所有注释都混乱、搅动、难以理解其判断。因此,应该仔细考虑这些通过合并五个五组而显示的二十五种偷盗。
五个五组是:多种物品五组、单一物品五组、亲手五组、前方便五组、偷盗五组。其中,多种物品五组和单一物品五组是根据"取走、拿走、偷走、改变姿势、移离原处"这些词而得到的。这些应该按照前面解释的方法来理解。至于第六个词"超过约定",它是预谋偷盗和抛弃偷盗共有的。因此,它应该在第三和第五个五组中根据可得的词来解释。已经说了多种物品五组和单一物品五组。
什么是亲手五组?五种偷盗:亲手、命令、抛弃、达成目的、放弃责任。其中,亲手是指亲手偷取他人的物品。命令是指命令他人"偷取某人的物品"。抛弃是指站在关税站内将物品扔到关税站外,犯波罗夷;与此同时,"超过约定"这个词也得到解释。达成目的是指命令"某个物品,当你能够时就偷取"。如果他人没有障碍而偷取,命令者在命令时就犯波罗夷,而偷取者在偷取时犯。这是达成目的。放弃责任应该根据寄存物来理解。这是亲手五组。
什么是前方便五组?另外五种偷盗:前方便、同时方便、协议偷盗、约定行为、暗示行为。其中,前方便应该根据命令来理解。同时方便根据使离开原处来理解。其他三种应该按照圣典中所说的方法来理解。这是前方便五组。


Katamaṃ theyyāvahārapañcakaṃ? Aparepi pañca avahārā – theyyāvahāro, pasayhāvahāro, parikappāvahāro , paṭicchannāvahāro, kusāvahāroti. Te pañcapi ‘‘aññataro bhikkhu saṅghassa cīvare bhājiyamāne theyyacitto kusaṃ saṅkāmetvā cīvaraṃ aggahesī’’ti (pārā. 138) etasmiṃ kusasaṅkāmanavatthusmiṃ vaṇṇayissāma. Idaṃ theyyāvahārapañcakaṃ. Evamimāni pañca pañcakāni samodhānetvā ime pañcavīsati avahārā veditabbā.

Imesu ca pana pañcasu pañcakesu kusalena vinayadharena otiṇṇaṃ vatthuṃ sahasā avinicchinitvāva pañca ṭhānāni oloketabbāni. Yāni sandhāya porāṇā āhu –

‘‘Vatthuṃ kālañca desañca, agghaṃ paribhogapañcamaṃ;

Tulayitvā pañca ṭhānāni, dhāreyyatthaṃ vicakkhaṇo’’ti.

Tattha vatthunti bhaṇḍaṃ; avahārakena hi ‘‘mayā idaṃ nāma avahaṭa’’nti vuttepi āpattiṃ anāropetvāva taṃ bhaṇḍaṃ sassāmikaṃ vā assāmikaṃ vāti upaparikkhitabbaṃ. Sassāmikepi sāmikānaṃ sālayabhāvo vā nirālayabhāvo vā upaparikkhitabbo. Sace tesaṃ sālayakāle avahaṭaṃ, bhaṇḍaṃ agghāpetvā āpatti kātabbā. Sace nirālayakāle , na pārājikena kāretabbo. Bhaṇḍasāmikesu pana bhaṇḍaṃ āharāpentesu bhaṇḍaṃ dātabbaṃ. Ayamettha sāmīci.

Imassa panatthassa dīpanatthamidaṃ vatthu – bhātiyarājakāle kira mahācetiyapūjāya dakkhiṇadisato eko bhikkhu sattahatthaṃ paṇḍukāsāvaṃ aṃse karitvā cetiyaṅgaṇaṃ pāvisi; taṅkhaṇameva ca rājāpi cetiyavandanatthaṃ āgato. Tattha ussāraṇāya vattamānāya mahājanasammaddo ahosi. Atha so bhikkhu janasammaddapīḷito aṃsato patantaṃ kāsāvaṃ adisvāva nikkhanto; nikkhamitvā ca kāsāvaṃ apassanto ‘‘ko īdise janasammadde kāsāvaṃ lacchati, na dāni taṃ mayha’’nti dhuranikkhepaṃ katvā gato. Athañño bhikkhu pacchā āgacchanto taṃ kāsāvaṃ disvā theyyacittena gahetvā puna vippaṭisārī hutvā ‘‘assamaṇo dānimhi, vibbhamissāmī’’ti citte uppannepi ‘‘vinayadhare pucchitvā ñassāmī’’ti cintesi.


这是对巴利文原文的直译：
什么是偷盗五组?另外五种偷盗:偷盗、抢夺、预谋、隐藏、掷签。这五种我们将在"某比丘在僧团分配衣服时,以偷盗心移动签子而取得衣服"这个移动签子的事件中解释。这是偷盗五组。这样,通过合并这五个五组,应该理解这二十五种偷盗。
在这五个五组中,善巧的律师不应匆忙判断所犯的事件,而应观察五个方面。关于这一点,古人说:
"事物、时间和地点,价值以及使用为第五,
智者应权衡这五个方面,然后记住其意义。"
其中,"事物"是指物品;即使偷盗者说"我偷了这个",也不应立即判定犯戒,而应调查那个物品是有主的还是无主的。如果是有主的,还应调查主人是否还有依恋或已无依恋。如果是在他们还有依恋时偷的,应该估价物品然后判定犯戒。如果是在他们已无依恋时偷的,不应判定犯波罗夷。但如果物品的主人要求归还,应该归还物品。这是这里的正确做法。
为了说明这个意思,这里有一个故事 - 据说在巴提耶王(Bhātiya)时期,在大塔供养时,一个比丘从南方来,肩上搭着七肘长的黄色袈裟,进入塔院;恰好那时国王也来礼拜佛塔。在那里,因为要让路,发生了大众拥挤。那时,那个比丘被人群挤压,没看到从肩上掉下的袈裟就出去了;出去后没看到袈裟,想"在这样的人群拥挤中谁能得到袈裟,现在它不是我的了",就放弃责任走了。然后另一个比丘后来看到那件袈裟,以偷盗心拿走,之后又后悔,心想"我现在不是沙门了,我要还俗",但又想"我问过律师再知道"。


Tena ca samayena cūḷasumanatthero nāma sabbapariyattidharo vinayācariyapāmokkho mahāvihāre paṭivasati. So bhikkhu theraṃ upasaṅkamitvā vanditvā okāsaṃ kāretvā attano kukkuccaṃ pucchi. Thero tena bhaṭṭhe janakāye pacchā āgantvā gahitabhāvaṃ ñatvā ‘‘atthi dāni ettha okāso’’ti cintetvā āha – ‘‘sace kāsāvasāmikaṃ bhikkhuṃ āneyyāsi, sakkā bhaveyya tava patiṭṭhā kātu’’nti. ‘‘Kathāhaṃ, bhante, taṃ dakkhissāmī’’ti? ‘‘Tahiṃ tahiṃ gantvā olokehī’’ti. So pañcapi mahāvihāre oloketvā neva addakkhi. Tato naṃ thero pucchi – ‘‘katarāya disāya bahū bhikkhū āgacchantī’’ti? ‘‘Dakkhiṇadisāya, bhante’’ti. ‘‘Tena hi kāsāvaṃ dīghato ca tiriyañca minitvā ṭhapehi. Ṭhapetvā dakkhiṇadisāya vihārapaṭipāṭiyā vicinitvā taṃ bhikkhuṃ ānehī’’ti. So tathā katvā taṃ bhikkhuṃ disvā therassa santikaṃ ānesi. Thero pucchi – ‘‘tavedaṃ kāsāva’’nti? ‘‘Āma, bhante’’ti. ‘‘Kuhiṃ te pātita’’nti? So sabbaṃ ācikkhi. Thero pana tena kataṃ dhuranikkhepaṃ sutvā itaraṃ pucchi – ‘‘tayā idaṃ kuhiṃ disvā gahita’’nti? Sopi sabbaṃ ārocesi. Tato naṃ thero āha – ‘‘sace te suddhacittena gahitaṃ abhavissa, anāpattiyeva te assa. Theyyacittena pana gahitattā dukkaṭaṃ āpannosi. Taṃ desetvā anāpattiko hohi. Idañca kāsāvaṃ attano santakaṃ katvā etasseva bhikkhuno dehī’’ti. So bhikkhu amateneva abhisitto paramassāsappatto ahosīti. Evaṃ vatthu oloketabbaṃ.

Kāloti avahārakālo. Tadeva hi bhaṇḍaṃ kadāci samagghaṃ hoti, kadāci mahagghaṃ. Tasmā taṃ bhaṇḍaṃ yasmiṃ kāle avahaṭaṃ, tasmiṃyeva kāle yo tassa aggho hoti, tena agghena āpatti kāretabbā. Evaṃ kālo oloketabbo.

Desoti avahāradeso. Tañhi bhaṇḍaṃ yasmiṃ dese avahaṭaṃ, tasmiṃyeva dese yo tassa aggho hoti, tena agghena āpatti kāretabbā. Bhaṇḍuṭṭhānadese hi bhaṇḍaṃ samagghaṃ hoti, aññattha mahagghaṃ.

Imassāpi ca atthassa dīpanatthamidaṃ vatthu – antarasamudde kira eko bhikkhu susaṇṭhānaṃ nāḷikeraṃ labhitvā bhamaṃ āropetvā saṅkhathālakasadisaṃ manoramaṃ pānīyathālakaṃ katvā tattheva ṭhapetvā cetiyagiriṃ agamāsi. Athañño bhikkhu antarasamuddaṃ gantvā tasmiṃ vihāre paṭivasanto taṃ thālakaṃ disvā theyyacittena gahetvā cetiyagirimeva āgato. Tassa tattha yāguṃ pivantassa taṃ thālakaṃ disvā thālakasāmiko bhikkhu āha – ‘‘kuto te idaṃ laddha’’nti? ‘‘Antarasamuddato me ānīta’’nti. So taṃ ‘‘netaṃ tava santakaṃ, theyyāya te gahita’’nti saṅghamajjhaṃ ākaḍḍhi. Tattha ca vinicchayaṃ alabhitvā mahāvihāraṃ agamiṃsu. Tattha bheriṃ paharāpetvā mahācetiyasamīpe sannipātaṃ katvā vinicchayaṃ ārabhiṃsu. Vinayadharattherā avahāraṃ saññāpesuṃ.


这是对巴利文原文的直译：
那时,一位名叫小须摩那(Cūḷasumana)的长老住在大寺(Mahāvihāra),他精通一切经典,是律学教师中的首席。那位比丘来到长老面前,礼拜后请求允许,询问了自己的疑虑。长老知道他是在人群散去后来取的,想"这里现在有机会",就说:"如果你能带来袈裟的主人比丘,就可以为你建立立足之地。""尊者,我怎么能见到他呢?""到处去找找看。"他在五个大寺院里找了,都没有看到。然后长老问他:"从哪个方向来的比丘多?""南方,尊者。""那么你把袈裟的长和宽量一下记住。然后去南方一个个寺院找,把那个比丘带来。"他照做后,看到了那个比丘,带到长老面前。长老问:"这是你的袈裟吗?""是的,尊者。""你在哪里丢的?"他把一切都说了。长老听到他放弃责任后,又问另一个人:"你在哪里看到并拿走的?"他也把一切都说了。然后长老对他说:"如果你是以清净心拿的,你就没有犯戒。但因为你是以偷盗心拿的,你犯了突吉罗。你忏悔后就无罪了。把这件袈裟当作自己的,给这位比丘吧。"那位比丘如同被甘露灌顶,获得了最大的安慰。这就是应该观察事物的方法。
"时间"是指偷盗的时间。因为同一物品有时价值低,有时价值高。所以,那个物品在被偷的时候,就应该以那个时候的价值来判定犯戒。这就是应该观察时间的方法。
"地点"是指偷盗的地点。因为那个物品在被偷的地方,就应该以那个地方的价值来判定犯戒。因为物品在原产地价值低,在其他地方价值高。
为了说明这个意思,这里有一个故事 - 据说在中海(大概指斯里兰卡和印度之间的海域)上,一个比丘得到一个形状好的椰子,用车床加工成像贝壳碗一样美丽的饮水碗,放在那里后去了支提山(Cetiyagiri)。然后另一个比丘去了中海,住在那个寺院,看到那个碗,以偷盗心拿走,也来到支提山。当他在那里喝粥时,碗的主人比丘看到那个碗,问:"你从哪里得到的?""我从中海带来的。"他说"这不是你的,你是偷来的",把他拉到僧团中。在那里得不到裁决,他们就去了大寺。在那里,他们敲鼓召集,在大塔附近集会,开始裁决。律师长老们确认了这是偷盗。


Tasmiñca sannipāte ābhidhammikagodattatthero nāma vinayakusalo hoti. So evamāha – ‘‘iminā idaṃ thālakaṃ kuhiṃ avahaṭa’’nti? ‘‘Antarasamudde avahaṭa’’nti. ‘‘Tatridaṃ kiṃ agghatī’’ti? ‘‘Na kiñci agghati. Tatra hi nāḷikeraṃ bhinditvā miñjaṃ khāditvā kapālaṃ chaḍḍenti, dāruatthaṃ pana pharatī’’ti. ‘‘Imassa bhikkhuno ettha hatthakammaṃ kiṃ agghatī’’ti? ‘‘Māsakaṃ vā ūnamāsakaṃ vā’’ti. ‘‘Atthi pana katthaci sammāsambuddhena māsakena vā ūnamāsakena vā pārājikaṃ paññatta’’nti. Evaṃ vutte ‘‘sādhu! Sādhu! Sukathitaṃ suvinicchita’’nti ekasādhukāro ahosi. Tena ca samayena bhātiyarājāpi cetiyavandanatthaṃ nagarato nikkhamanto taṃ saddaṃ sutvā ‘‘kiṃ ida’’nti pucchitvā sabbaṃ paṭipāṭiyā sutvā nagare bheriṃ carāpesi – ‘‘mayi sante bhikkhūnampi bhikkhūnīnampi gihīnampi adhikaraṇaṃ ābhidhammikagodattattherena vinicchitaṃ suvinicchitaṃ, tassa vinicchaye atiṭṭhamānaṃ rājāṇāya ṭhapemī’’ti. Evaṃ deso oloketabbo.

Agghoti bhaṇḍaggho. Navabhaṇḍassa hi yo aggho hoti, so pacchā parihāyati; yathā navadhoto patto aṭṭha vā dasa vā agghati, so pacchā bhinno vā chiddo vā āṇigaṇṭhikāhato vā appaggho hoti tasmā na sabbadā bhaṇḍaṃ pakatiaggheneva kātabbanti. Evaṃ aggho oloketabbo.

Paribhogoti bhaṇḍaparibhogo. Paribhogenāpi hi vāsiādibhaṇḍassa aggho parihāyati. Tasmā evaṃ upaparikkhitabbaṃ, sace koci kassaci pādagghanakaṃ vāsiṃ harati, tatra vāsisāmiko pucchitabbo – ‘‘tayā ayaṃ vāsi kittakena kītā’’ti? ‘‘Pādena, bhante’’ti. ‘‘Kiṃ pana te kiṇitvāva ṭhapitā, udāhu taṃ vaḷañjesī’’ti? Sace vadati ‘‘ekadivasaṃ me dantakaṭṭhaṃ vā rajanachalliṃ vā pattapacanakadāruṃ vā chinnaṃ, ghaṃsitvā vā nisitā’’ti. Athassā porāṇo aggho bhaṭṭhoti veditabbo. Yathā ca vāsiyā evaṃ añjaniyā vā añjanisalākāya vā kuñcikāya vā palālena vā thusehi vā iṭṭhakacuṇṇena vā ekavāraṃ ghaṃsitvā dhovanamattenāpi aggho bhassati. Tipumaṇḍalassa makaradantacchedanenāpi parimajjitamattenāpi, udakasāṭikāya sakiṃ nivāsanapārupanenāpi paribhogasīsena aṃse vā sīse vā ṭhapanamattenāpi, taṇḍulādīnaṃ papphoṭanenāpi tato ekaṃ vā dve vā apanayanenāpi, antamaso ekaṃ pāsāṇasakkharaṃ uddharitvā chaḍḍitamattenāpi, sappitelādīnaṃ bhājanantarapaavattanenāpi, antamaso tato makkhikaṃ vā kipillikaṃ vā uddharitvā chaḍḍitamattenāpi, guḷapiṇḍakassa madhurabhāvajānanatthaṃ nakhena vijjhitvā aṇumattaṃ gahitamattenāpi aggho bhassati. Tasmā yaṃkiñci pādagghanakaṃ vuttanayeneva sāmikehi paribhogena ūnaṃ kataṃ hoti, na taṃ avahaṭo bhikkhu pārājikena kātabbo. Evaṃ paribhogo oloketabbo. Evaṃ imāni tulayitvā pañca ṭhānāni dhāreyyatthaṃ vicakkhaṇo, āpattiṃ vā anāpattiṃ vā garukaṃ vā lahukaṃ vā āpattiṃ yathāṭhāne ṭhapeyyāti.

Niṭṭhito ‘‘ādiyeyya…pe… saṅketaṃ vītināmeyyā’’ti.

Imesaṃ padānaṃ vinicchayo.


这是对巴利文原文的直译：
在那次集会中,有一位名叫阿毗达磨戈达多(Ābhidhammikagodatta)的长老,精通律学。他这样说:"这个人在哪里偷了这个碗?""在中海偷的。""在那里它值多少钱?""不值钱。在那里,他们打破椰子,吃了椰肉,就扔掉外壳,只当做柴火用。""这位比丘在那里的手工劳动值多少钱?""一māsaka或不到一māsaka。""正等正觉者在哪里规定过一māsaka或不到一māsaka就构成波罗夷吗?"当这样说时,大家一致赞同说:"好!好!说得好,判得好。"那时,巴提耶王也正从城里出来要去礼拜佛塔,听到这声音,问:"这是什么?"听完整个过程后,他让人在城里敲鼓宣布:"在我在位期间,比丘、比丘尼和在家人的诉讼,由阿毗达磨戈达多长老判决的都是好判决,谁不遵守他的判决,我以王令处置。"这就是应该观察地点的方法。
"价值"是指物品的价值。因为新物品的价值之后会降低;就像新洗的钵值八或十(māsaka),之后破了或有洞或受到铆钉损害就不值钱了,所以不应总是按原价计算物品。这就是应该观察价值的方法。
"使用"是指物品的使用。因为通过使用,斧子等物品的价值也会降低。所以应该这样调查,如果有人偷了别人价值一pāda的斧子,应该问斧子的主人:"你这把斧子买了多少钱?""一pāda,尊者。""你买了就放着,还是用过?如果他说"我用它砍过一天的牙签、染料树皮或煮钵的木头,或者磨过"。那么应该知道它已失去原来的价值。就像斧子,涂眼药的容器、涂眼药的棒、钥匙用稻草、谷壳或砖粉磨一次,甚至只是洗一下,价值就会下降。锡盘用鲨鱼牙切割或只是擦拭,浴衣穿戴一次或只是作为使用品放在肩上或头上,大米等只是摇一摇或取出一两粒,甚至只是拿出一块石头或砂砾扔掉,油、蜂蜜等只是从一个容器倒到另一个容器,甚至只是从中取出一只苍蝇或蚂蚁扔掉,糖块为了知道甜度用指甲刺一下取一点点,价值都会下降。因此,任何价值一pāda的东西,如果按上述方式被主人使用而减值,偷走它的比丘不应判定犯波罗夷。这就是应该观察使用的方法。智者应该这样权衡这五个方面,记住其意义,根据情况判定有罪或无罪,重罪或轻罪。
"取走...超过约定"这些词的解释结束。


Idāni yadidaṃ ‘‘yathārūpe adinnādāne’’tiādīni vibhajantena ‘‘yathārūpaṃ nāmā’’tiādi vuttaṃ. Tattha yathārūpanti yathājātikaṃ. Taṃ pana yasmā pādato paṭṭhāya hoti, tasmā ‘‘pādaṃ vā pādārahaṃ vā atirekapādaṃ vā’’ti āha. Tattha pādena kahāpaṇassa catutthabhāgaṃ akappiyabhaṇḍameva dasseti. Pādārahena pādagghanakaṃ kappiyabhaṇḍaṃ. Atirekapādena ubhayampi. Ettāvatā sabbākārena dutiyapārājikappahonakavatthu dassitaṃ hoti.

Pathabyā rājāti sakalapathaviyā rājā dīpacakkavattī asokasadiso, yo vā panaññopi ekadīpe rājā, sīhaḷarājasadiso. Padesarājāti ekadīpassa padesissaro, bimbisāra-pasenadi-ādayo viya. Maṇḍalikā nāma ye dīpapadesepi ekamekaṃ maṇḍalaṃ bhuñjanti. Antarabhogikā nāma dvinnaṃ rājūnaṃ antarā katipayagāmasāmikā. Akkhadassāti dhammavinicchanakā, te dhammasabhāyaṃ nisīditvā aparādhānurūpaṃ corānaṃ hatthapādacchejjādiṃ anusāsanti. Ye pana ṭhānantarappattā amaccā vā rājakumārā vā katāparādhā honti, te rañño ārocenti, garukaṃ ṭhānaṃ sayaṃ na vinicchinanti. Mahāmattāti ṭhānantarappattā mahāamaccā; tepi tattha tattha gāme vā nigame vā nisīditvā rājakiccaṃ karonti. Ye vā panāti aññepi ye rājakulanissitā vā sakissariyanissitā vā hutvā chejjabhejjaṃ anusāsanti, sabbepi te imasmiṃ atthe ‘‘rājāno’’ti dasseti.

Haneyyunti potheyyuñceva chindeyyuñca. Pabbājeyyunti nīhareyyuṃ. Corosīti evamādīni ca vatvā paribhāseyyuṃ; tenevāha – ‘‘paribhāso eso’’ti. Purimaṃ upādāyāti methunaṃ dhammaṃ paṭisevitvā pārājikaṃ āpattiṃ āpannaṃ puggalaṃ upādāya. Sesaṃ pubbe vuttanayattā uttānapadatthattā ca pākaṭamevāti.

93. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yaṃ taṃ ādiyeyyātiādīhi chahi padehi saṅkhepato ādānaṃ dassetvā saṅkhepatoeva ‘‘pādaṃ vā pādārahaṃ vā atirekapādaṃ vā’’ti ādātabbabhaṇḍaṃ dassitaṃ, taṃ yattha yattha ṭhitaṃ, yathā yathā ādānaṃ gacchati, anāgate pāpabhikkhūnaṃ lesokāsanirundhanatthaṃ tathā tathā vitthārato dassetuṃ ‘‘bhūmaṭṭhaṃ thalaṭṭha’’ntiādinā nayena mātikaṃ ṭhapetvā ‘‘bhūmaṭṭhaṃ nāma bhaṇḍaṃ bhūmiyaṃ nikkhittaṃ hotī’’tiādinā nayena tassa vibhaṅgaṃ āha.

Pañcavīsatiavahārakathā niṭṭhitā.

Bhūmaṭṭhakathā



这是对巴利文原文的直译：
现在,在解释"如何的不与取"等时,说了"如何的是"等。其中,"如何的"是指什么样的性质。由于这是从一pāda开始的,所以说"一pāda或等值一pāda或超过一pāda"。其中,以一pāda表示硬币的四分之一,指不适宜的物品。等值一pāda指值一pāda的适宜物品。超过一pāda指两者都包括。这样就全面显示了足以构成第二波罗夷的事物。
"地上的国王"是指整个地球的国王,如统治四大洲的阿育王那样的转轮王,或者统治一个岛的国王,如锡兰国王。"地方国王"是指统治一个岛的一部分的国王,如频婆娑罗王、波斯匿王等。"小国王"是指在岛的某部分统治一个区域的人。"中间统治者"是指在两个国王之间统治几个村庄的人。"判官"是指法律裁判官,他们坐在法庭上,根据罪行轻重判决盗贼砍手砍脚等。但如果是获得高位的大臣或王子犯罪,他们会报告国王,不自己判决重大案件。"大臣"是指获得高位的大臣;他们也在各处村镇坐镇处理王事。"或其他人"是指依附于王族或自主统治者而判决刑罚的其他人,这里都称他们为"国王"。
"会打"是指会打也会砍。"会驱逐"是指会赶出去。"你是盗贼"等,说这样的话并辱骂;所以说"这是辱骂"。"比起前者"是指与犯了淫欲波罗夷的人相比。其余的因为前面已经说过,意思也很明显,所以很清楚。
93. 这样按顺序解释了宣说的学处后,现在对前面用"取走"等六个词简略显示的取走行为,以及用"一pāda或等值一pāda或超过一pāda"简略显示的可取走物品,为了堵住未来恶比丘寻找借口的机会,详细说明它们放在哪里,如何被取走,所以用"放在地上、放在地面上"等方式立下纲要,然后用"放在地上的物品是指放在地面上的"等方式解释其详细内容。
二十五种偷盗的解说结束。
放在地上的解说

94. Tatrāyaṃ anuttānapadavaṇṇanāya saddhiṃ vinicchayakathā. Nikhātanti bhūmiyaṃ khaṇitvā ṭhapitaṃ. Paṭicchannanti paṃsuiṭṭhakādīhi paṭicchannaṃ. Bhūmaṭṭhaṃ bhaṇḍaṃ…pe… gacchati vā, āpatti dukkaṭassāti taṃ evaṃ nikhaṇitvā vā paṭicchādetvā vā ṭhapitattā bhūmiyaṃ ṭhitaṃ bhaṇḍaṃ yo bhikkhu kenacideva upāyena ñatvā ‘‘āharissāmī’’ti theyyacitto hutvā rattibhāge uṭṭhāya gacchati, so bhaṇḍaṭṭhānaṃ appatvāpi sabbakāyavacīvikāresu dukkaṭaṃ āpajjati. Kathaṃ? So hi tassa āharaṇatthāya uṭṭhahanto yaṃ yaṃ aṅgapaccaṅgaṃ phandāpeti, sabbattha dukkaṭameva. Nivāsanapārupanaṃ saṇṭhapeti, hatthavāre hatthavāre dukkaṭaṃ. ‘‘Mahantaṃ nidhānaṃ na sakkā ekena āharituṃ, dutiyaṃ pariyesissāmī’’ti kassaci sahāyassa santikaṃ gantukāmo dvāraṃ vivarati, padavāre ca hatthavāre ca dukkaṭaṃ. Dvārapidahane pana aññasmiṃ vā gamanassa anupakāre anāpatti. Tassa nipannokāsaṃ gantvā ‘‘itthannāmā’’ti pakkosati, tamatthaṃ ārocetvā ‘‘ehi gacchāmā’’ti vadati, vācāya vācāya dukkaṭaṃ. So tassa vacanena uṭṭhahati, tassāpi dukkaṭaṃ. Uṭṭhahitvā tassa santikaṃ gantukāmo nivāsanapārupanaṃ saṇṭhapeti, dvāraṃ vivaritvā tassa samīpaṃ gacchati, hatthavārapadavāresu sabbattha dukkaṭaṃ. So taṃ pucchati ‘‘asuko ca asuko ca kuhiṃ, asukañca asukañca pakkosāhī’’ti, vācāya vācāya dukkaṭaṃ. Sabbe samāgate disvā ‘‘mayā asukasmiṃ nāma ṭhāne evarūpo nidhi upaladdho, gacchāma taṃ gahetvā puññāni ca karissāma, sukhañca jīvissāmā’’ti vadati, vācāya vācāya dukkaṭameva.

Evaṃ laddhasahāyo kudālaṃ pariyesati. Sace panassa attano kudālo atthi, ‘‘taṃ āharissāmī’’ti gacchanto ca gaṇhanto ca āharanto ca sabbattha hatthavārapadavāresu dukkaṭaṃ āpajjati . Sace natthi, aññaṃ bhikkhuṃ vā gahaṭṭhaṃ vā gantvā yācati, yācanto ca sace ‘‘kudālaṃ me dehi, kudālena me attho , kiñci kātabbamatthi, taṃ katvā paccāharissāmī’’ti musā abhaṇanto yācati, vācāya vācāya dukkaṭaṃ. Sace ‘‘mātikā sodhetabbā atthi, vihāre bhūmikammaṃ kātabbaṃ atthī’’ti musāpi bhaṇati, yaṃ yaṃ vacanaṃ musā, tattha tattha pācittiyaṃ. Mahāaṭṭhakathāyaṃ pana saccepi alikepi dukkaṭameva vuttaṃ, taṃ pamādalikhitanti veditabbaṃ. Na hi adinnādānassa pubbapayoge pācittiyaṭṭhāne dukkaṭaṃ nāma atthi. Sace pana kudālassa daṇḍo natthi, ‘‘daṇḍaṃ karissāmī’’ti vāsiṃ vā pharasuṃ vā niseti, tadatthāya gacchati, gantvā sukkhakaṭṭhaṃ chindati tacchati ākoṭeti, sabbattha hatthavārapadavāresu dukkaṭaṃ. Allarukkhaṃ chindati, pācittiyaṃ. Tato paraṃ sabbapayogesu dukkaṭaṃ. Saṅkhepaṭṭhakathāyaṃ pana mahāpaccariyañca tattha jātakakaṭṭhalatāchedanatthaṃ vāsipharasuṃ pariyesantānampi dukkaṭaṃ vuttaṃ. Sace pana tesaṃ evaṃ hoti ‘‘vāsipharasukudāle yācantā āsaṅkitā bhavissāma, lohaṃ samuṭṭhāpetvā karomā’’ti. Tato araññaṃ gantvā lohabījatthaṃ pathaviṃ khaṇanti, akappiyapathaviṃ khaṇantānaṃ dukkaṭehi saddhiṃ pācittiyānīti mahāpaccariyaṃ vuttaṃ. Yathā ca idha, evaṃ sabbattha pācittiyaṭṭhāne dukkaṭā na muccati. Kappiyapathaviṃ khaṇantānaṃ dukkaṭāniyeva. Bījaṃ pana gahetvā tato paraṃ sabbakiriyāsu payoge payoge dukkaṭaṃ.



94. 这里是对隐晦词语的解释以及判定的讨论。"埋藏"是指挖地并放置。"遮盖"是指用土、砖等遮盖。"地上的物品...等...走去,犯突吉罗罪"是指,由于这样挖掘或遮盖而放置在地上的物品,任何比丘以任何方式知道后,生起偷盗之心想"我要拿走",在夜间起身走去,即使还没到达物品所在处,也在所有身语行为中犯突吉罗罪。怎么说呢?他为了拿走那物品而起身,无论移动哪个肢体,都在每处犯突吉罗罪。整理下衣上衣,每次手的动作都犯突吉罗罪。"大宝藏一个人不能拿走,我要寻找第二个人"而想去找某个同伴,打开门,每次脚步和手的动作都犯突吉罗罪。但关门时或其他与行走无关的动作则无罪。到了那人躺卧的地方叫他"某某人",告知此事说"来吧,我们去",每句话都犯突吉罗罪。那人听他的话起身,他也犯突吉罗罪。起身后想去他那里,整理下衣上衣,打开门走到他身边,在手的动作和脚步中都犯突吉罗罪。他问那人"某某人在哪里,去叫某某人来",每句话都犯突吉罗罪。看到所有人都来了后说"我在某处发现这样的宝藏,我们去拿了它做功德,就能快乐地生活",每句话都只是犯突吉罗罪。
这样找到同伴后寻找锄头。如果他自己有锄头,"我去拿来"而去、拿、带来时,在所有手的动作和脚步中都犯突吉罗罪。如果没有,就去找其他比丘或在家人请求,请求时如果不说谎而说"给我锄头,我需要锄头,有事要做,做完就还给你",每句话都犯突吉罗罪。如果说谎"要清理水渠,要在寺院做土地工作"等,每句妄语都犯波逸提罪。但在《大义释》中说即使真话假话都只是突吉罗罪,这应理解为误写。因为在未与取的准备阶段,波逸提罪处没有突吉罗罪。如果锄头没有柄,"我要做个柄"而磨斧头或大斧,为此而走,走去后砍干木、削、敲打,在所有手的动作和脚步中都犯突吉罗罪。砍湿木则犯波逸提罪。此后在所有准备中都犯突吉罗罪。但在《略义释》和《大品》中说,为砍伐那里生长的木头和藤蔓而寻找斧头和大斧也犯突吉罗罪。如果他们这样想"请求斧头、大斧、锄头会引起怀疑,我们炼制金属来做",于是去森林挖土寻找金属矿,在《大品》中说挖不适合的土地时除了突吉罗罪还犯波逸提罪。不仅在这里,在所有波逸提罪处都不能免除突吉罗罪。挖适合的土地只犯突吉罗罪。拿到矿石后,此后在所有行为中每次准备都犯突吉罗罪。


Piṭakapariyesanepi hatthavārapadavāresu vuttanayeneva dukkaṭaṃ. Musāvāde pācittiyaṃ. Piṭakaṃ kātukāmatāya vallicchedane pācittiyanti sabbaṃ purimanayeneva veditabbaṃ. Gacchati vā āpatti dukkaṭassāti evaṃ pariyiṭṭhasahāyakudālapiṭako nidhiṭṭhānaṃ gacchati, padavāre padavāre dukkaṭaṃ. Sace pana gacchanto ‘‘imaṃ nidhiṃ laddhā buddhapūjaṃ vā dhammapūjaṃ vā saṅghabhattaṃ vā karissāmī’’ti kusalaṃ uppādeti, kusalacittena gamane anāpatti. Kasmā? ‘‘Theyyacitto dutiyaṃ vā…pe… gacchati vā, āpatti dukkaṭassā’’ti vuttattā. Yathā ca idha, evaṃ sabbattha atheyyacittassa anāpatti. Maggato okkamma nidhānaṭṭhānaṃ gamanatthāya maggaṃ karonto bhūtagāmaṃ chindati, pācittiyaṃ. Sukkhakaṭṭhaṃ chindati, dukkaṭaṃ.

Tatthajātakanti ciranihitāya kumbhiyā upari jātakaṃ. Kaṭṭhaṃ vā lataṃ vāti na kevalaṃ kaṭṭhalatameva, yaṃkiñci allaṃ vā sukkhaṃ vā tiṇarukkhalatādiṃ chindantassa sahapayogattā dukkaṭameva hoti.

Aṭṭhavidhaṃ hetaṃ dukkaṭaṃ nāma imasmiṃ ṭhāne samodhānetvā therehi dassitaṃ – pubbapayogadukkaṭaṃ , sahapayogadukkaṭaṃ, anāmāsadukkaṭaṃ, durupaciṇṇadukkaṭaṃ, vinayadukkaṭaṃ, ñātadukkaṭaṃ, ñattidukkaṭaṃ, paṭissavadukkaṭanti. Tattha ‘‘theyyacitto dutiyaṃ vā kudālaṃ vā piṭakaṃ vā pariyesati gacchati vā, āpatti dukkaṭassā’’ti idaṃ pubbapayogadukkaṭaṃ nāma. Ettha hi dukkaṭaṭṭhāne dukkaṭaṃ, pācittiyaṭṭhāne pācittiyameva hoti. ‘‘Tatthajātakaṃ kaṭṭhaṃ vā lataṃ vā chindati, āpatti dukkaṭassā’’ti idaṃ sahapayogadukkaṭaṃ nāma. Ettha pana pācittiyavatthu ca dukkaṭavatthu ca dukkaṭaṭṭhāneyeva tiṭṭhati. Kasmā? Avahārassa sahapayogattāti. Yaṃ pana dasavidhaṃ ratanaṃ, sattavidhaṃ dhaññaṃ, sabbañca āvudhabhaṇḍādiṃ āmasantassa dukkaṭaṃ vuttaṃ, idaṃ anāmāsadukkaṭaṃ nāma. Yaṃ kadalināḷikerādīnaṃ tatthajātakaphalāni āmasantassa dukkaṭaṃ vuttaṃ, idaṃ durupaciṇṇadukkaṭaṃ nāma. Yaṃ pana piṇḍāya carantassa patte raje patite pattaṃ appaṭiggahetvā adhovitvā vā tattha bhikkhaṃ gaṇhantassa dukkaṭaṃ vuttaṃ, idaṃ vinayadukkaṭaṃ nāma. ‘‘Sutvā na vadanti, āpatti dukkaṭassā’’ti (pārā. 419) idaṃ ñātadukkaṭaṃ nāma. Yaṃ ekādasasu samanubhāsanāsu ‘‘ñattiyā dukkaṭa’’nti (pārā. 414) vuttaṃ, idaṃ ñattidukkaṭaṃ nāma. ‘‘Tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassā’’ti (mahāva. 207) idaṃ paṭissavadukkaṭaṃ nāma. Idaṃ pana sahapayogadukkaṭaṃ. Tena vuttaṃ – ‘‘yaṃkiñci allaṃ vā sukkhaṃ vā tiṇarukkhalatādiṃ chindantassa sahapayogattā dukkaṭameva hotī’’ti.

Sace panassa tatthajātake tiṇarukkhalatādimhi chinnepi lajjidhammo okkamati, saṃvaro uppajjati, chedanapaccayā dukkaṭaṃ desetvā muccati. Atha dhuranikkhepaṃ akatvā saussāhova paṃsuṃ khaṇati, chedanadukkaṭaṃ paṭippassambhati, khaṇanadukkaṭe patiṭṭhāti. Akappiyapathaviṃ khaṇantopi hi idha sahapayogattā dukkaṭameva āpajjati. Sace panassa sabbadisāsu khaṇitvā kumbhimūlaṃ pattassāpi lajjidhammo okkamati, khaṇanapaccayā dukkaṭaṃ desetvā muccati.


Piṭakapariyesanepi hatthavārapadavāresu vuttanayeneva dukkaṭaṃ. 在寻找篮子时,每次手的动作和脚步也如前所说犯突吉罗罪。Musāvāde pācittiyaṃ. 妄语则犯波逸提罪。Piṭakaṃ kātukāmatāya vallicchedane pācittiyanti sabbaṃ purimanayeneva veditabbaṃ. 为了制作篮子而砍藤蔓犯波逸提罪,这一切都应如前所述理解。Gacchati vā āpatti dukkaṭassāti evaṃ pariyiṭṭhasahāyakudālapiṭako nidhiṭṭhānaṃ gacchati, padavāre padavāre dukkaṭaṃ. "走去也犯突吉罗罪"是指这样寻找同伴、锄头、篮子的人走向宝藏所在处,每一步都犯突吉罗罪。Sace pana gacchanto ''imaṃ nidhiṃ laddhā buddhapūjaṃ vā dhammapūjaṃ vā saṅghabhattaṃ vā karissāmī''ti kusalaṃ uppādeti, kusalacittena gamane anāpatti. 但如果走去时生起善心想"得到这宝藏后我要供养佛或法或僧",以善心走去则无罪。Kasmā? ''Theyyacitto dutiyaṃ vā…pe… gacchati vā, āpatti dukkaṭassā''ti vuttattā. 为什么?因为说"有偷盗之心寻找第二人...等...走去,犯突吉罗罪"。Yathā ca idha, evaṃ sabbattha atheyyacittassa anāpatti. 如此处,在所有情况下无偷盗之心者都无罪。Maggato okkamma nidhānaṭṭhānaṃ gamanatthāya maggaṃ karonto bhūtagāmaṃ chindati, pācittiyaṃ. 偏离道路为去宝藏处而开路时砍植物,犯波逸提罪。Sukkhakaṭṭhaṃ chindati, dukkaṭaṃ. 砍干木,犯突吉罗罪。
Tatthajātakanti ciranihitāya kumbhiyā upari jātakaṃ. "那里生长的"是指长期埋藏的罐子上面生长的。Kaṭṭhaṃ vā lataṃ vāti na kevalaṃ kaṭṭhalatameva, yaṃkiñci allaṃ vā sukkhaṃ vā tiṇarukkhalatādiṃ chindantassa sahapayogattā dukkaṭameva hoti. "木头或藤蔓"不仅指木头和藤蔓,由于是伴随行为,砍任何湿的或干的草木藤蔓等都只犯突吉罗罪。
Aṭṭhavidhaṃ hetaṃ dukkaṭaṃ nāma imasmiṃ ṭhāne samodhānetvā therehi dassitaṃ – pubbapayogadukkaṭaṃ , sahapayogadukkaṭaṃ, anāmāsadukkaṭaṃ, durupaciṇṇadukkaṭaṃ, vinayadukkaṭaṃ, ñātadukkaṭaṃ, ñattidukkaṭaṃ, paṭissavadukkaṭanti. 长老们在此归纳并说明了这八种突吉罗罪:准备突吉罗、伴随突吉罗、不可触突吉罗、恶习突吉罗、律突吉罗、知道突吉罗、动议突吉罗、承诺突吉罗。Tattha ''theyyacitto dutiyaṃ vā kudālaṃ vā piṭakaṃ vā pariyesati gacchati vā, āpatti dukkaṭassā''ti idaṃ pubbapayogadukkaṭaṃ nāma. 其中"有偷盗之心寻找第二人或锄头或篮子或走去,犯突吉罗罪",这称为准备突吉罗。Ettha hi dukkaṭaṭṭhāne dukkaṭaṃ, pācittiyaṭṭhāne pācittiyameva hoti. 这里在突吉罗处犯突吉罗,在波逸提处只犯波逸提。''Tatthajātakaṃ kaṭṭhaṃ vā lataṃ vā chindati, āpatti dukkaṭassā''ti idaṃ sahapayogadukkaṭaṃ nāma. "砍那里生长的木头或藤蔓,犯突吉罗罪",这称为伴随突吉罗。Ettha pana pācittiyavatthu ca dukkaṭavatthu ca dukkaṭaṭṭhāneyeva tiṭṭhati. 这里波逸提因和突吉罗因都只是停留在突吉罗处。Kasmā? Avahārassa sahapayogattāti. 为什么?因为是偷窃的伴随行为。Yaṃ pana dasavidhaṃ ratanaṃ, sattavidhaṃ dhaññaṃ, sabbañca āvudhabhaṇḍādiṃ āmasantassa dukkaṭaṃ vuttaṃ, idaṃ anāmāsadukkaṭaṃ nāma. 触摸十种珍宝、七种谷物和所有武器等物品犯突吉罗罪,这称为不可触突吉罗。Yaṃ kadalināḷikerādīnaṃ tatthajātakaphalāni āmasantassa dukkaṭaṃ vuttaṃ, idaṃ durupaciṇṇadukkaṭaṃ nāma. 触摸香蕉、椰子等那里生长的果实犯突吉罗罪,这称为恶习突吉罗。Yaṃ pana piṇḍāya carantassa patte raje patite pattaṃ appaṭiggahetvā adhovitvā vā tattha bhikkhaṃ gaṇhantassa dukkaṭaṃ vuttaṃ, idaṃ vinayadukkaṭaṃ nāma. 乞食时钵上落尘,不接受或不洗而在那里接受食物犯突吉罗罪,这称为律突吉罗。''Sutvā na vadanti, āpatti dukkaṭassā''ti (pārā. 419) idaṃ ñātadukkaṭaṃ nāma. "听到后不说,犯突吉罗罪",这称为知道突吉罗。Yaṃ ekādasasu samanubhāsanāsu ''ñattiyā dukkaṭa''nti (pārā. 414) vuttaṃ, idaṃ ñattidukkaṭaṃ nāma. 在十一种劝谏中所说的"动议犯突吉罗罪",这称为动议突吉罗。''Tassa, bhikkhave, bhikkhuno purimikā ca na paññāyati, paṭissave ca āpatti dukkaṭassā''ti (mahāva. 207) idaṃ paṭissavadukkaṭaṃ nāma. "诸比丘,那比丘的前行为不显现,但承诺犯突吉罗罪",这称为承诺突吉罗。Idaṃ pana sahapayogadukkaṭaṃ. 这是伴随突吉罗。Tena vuttaṃ – ''yaṃkiñci allaṃ vā sukkhaṃ vā tiṇarukkhalatādiṃ chindantassa sahapayogattā dukkaṭameva hotī''ti. 因此说"由于是伴随行为,砍任何湿的或干的草木藤蔓等都只犯突吉罗罪"。
Sace panassa tatthajātake tiṇarukkhalatādimhi chinnepi lajjidhammo okkamati, saṃvaro uppajjati, chedanapaccayā dukkaṭaṃ desetvā muccati. 如果他砍那里生长的草木藤蔓等后生起惭愧之法,生起防护,忏悔由砍伐而犯的突吉罗罪后得解脱。Atha dhuranikkhepaṃ akatvā saussāhova paṃsuṃ khaṇati, chedanadukkaṭaṃ paṭippassambhati, khaṇanadukkaṭe patiṭṭhāti. 如果他不放弃任务而热心地挖土,砍伐的突吉罗罪止息,安住于挖掘的突吉罗罪。Akappiyapathaviṃ khaṇantopi hi idha sahapayogattā dukkaṭameva āpajjati. 即使挖不适合的土地,由于这里是伴随行为,也只犯突吉罗罪。Sace panassa sabbadisāsu khaṇitvā kumbhimūlaṃ pattassāpi lajjidhammo okkamati, khaṇanapaccayā dukkaṭaṃ desetvā muccati. 如果他在所有方向挖掘直到罐子底部后生起惭愧之法,忏悔由挖掘而犯的突吉罗罪后得解脱。


Byūhati vāti atha pana saussāhova paṃsuṃ viyūhati, ekapasse rāsiṃ karoti, khaṇanadukkaṭaṃ paṭippassambhati, viyūhanadukkaṭe patiṭṭhāti. Tañca paṃsuṃ tattha tattha puñjaṃ karonto payoge payoge dukkaṭaṃ āpajjati. Sace pana rāsiṃ katvāpi dhuranikkhepaṃ karoti, lajjidhammaṃ āpajjati , viyūhanadukkaṭaṃ desetvā muccati. Uddharati vāti atha pana saussāhova paṃsuṃ uddharitvā bahi pāteti, viyūhanadukkaṭaṃ paṭippassambhati, uddharaṇadukkaṭe patiṭṭhāti. Paṃsuṃ pana kudālena vā hatthehi vā pacchiyā vā tahiṃ tahiṃ pātento payoge payoge dukkaṭaṃ āpajjati. Sace pana sabbaṃ paṃsuṃ nīharitvā kumbhiṃ thalaṭṭhaṃ katvāpi lajjidhammaṃ āpajjati, uddharaṇadukkaṭaṃ desetvā muccati. Atha pana saussāhova kumbhiṃ āmasati, uddharaṇadukkaṭaṃ paṭippassambhati, āmasanadukkaṭe patiṭṭhāti. Āmasitvāpi ca lajjidhammaṃ āpajjanto āmasanadukkaṭaṃ desetvā muccati. Atha saussāhova kumbhiṃ phandāpeti, āmasanadukkaṭaṃ paṭippassambhati, ‘‘phandāpeti, āpatti thullaccayassā’’ti vuttathullaccaye patiṭṭhāti.

Tatrāyaṃ dukkaṭathullaccayānaṃ dvinnampi vacanattho – paṭhamaṃ tāvettha duṭṭhu kataṃ satthārā vuttakiccaṃ virādhetvā katanti dukkaṭaṃ. Atha vā duṭṭhaṃ kataṃ, virūpā sā kiriyā bhikkhukiriyānaṃ majjhe na sobhatīti evampi dukkaṭaṃ. Vuttañcetaṃ –

‘‘Dukkaṭaṃ iti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

Aparaddhaṃ viraddhañca, khalitaṃ yañca dukkaṭaṃ.

‘‘Yaṃ manusso kare pāpaṃ, āvi vā yadi vā raho;

Dukkaṭanti pavedenti, tenetaṃ iti vuccatī’’ti. (pari. 339);

Itaraṃ pana thūlattā, accayattā ca thullaccayaṃ. ‘‘Samparāye ca duggati’’ (saṃ. ni. 

Byūhati vāti atha pana saussāhova paṃsuṃ viyūhati, ekapasse rāsiṃ karoti, khaṇanadukkaṭaṃ paṭippassambhati, viyūhanadukkaṭe patiṭṭhāti. "或堆积"是指他热心地堆积泥土,在一边堆成一堆,挖掘的突吉罗罪止息,安住于堆积的突吉罗罪。Tañca paṃsuṃ tattha tattha puñjaṃ karonto payoge payoge dukkaṭaṃ āpajjati. 他在这里那里堆积那泥土时,每次行动都犯突吉罗罪。Sace pana rāsiṃ katvāpi dhuranikkhepaṃ karoti, lajjidhammaṃ āpajjati , viyūhanadukkaṭaṃ desetvā muccati. 如果他堆成一堆后放弃任务,生起惭愧之法,忏悔堆积的突吉罗罪后得解脱。Uddharati vāti atha pana saussāhova paṃsuṃ uddharitvā bahi pāteti, viyūhanadukkaṭaṃ paṭippassambhati, uddharaṇadukkaṭe patiṭṭhāti. "或取出"是指他热心地取出泥土扔到外面,堆积的突吉罗罪止息,安住于取出的突吉罗罪。Paṃsuṃ pana kudālena vā hatthehi vā pacchiyā vā tahiṃ tahiṃ pātento payoge payoge dukkaṭaṃ āpajjati. 他用锄头或手或篮子把泥土扔到这里那里时,每次行动都犯突吉罗罪。Sace pana sabbaṃ paṃsuṃ nīharitvā kumbhiṃ thalaṭṭhaṃ katvāpi lajjidhammaṃ āpajjati, uddharaṇadukkaṭaṃ desetvā muccati. 如果他取出所有泥土使罐子露出后生起惭愧之法,忏悔取出的突吉罗罪后得解脱。Atha pana saussāhova kumbhiṃ āmasati, uddharaṇadukkaṭaṃ paṭippassambhati, āmasanadukkaṭe patiṭṭhāti. 如果他热心地触摸罐子,取出的突吉罗罪止息,安住于触摸的突吉罗罪。Āmasitvāpi ca lajjidhammaṃ āpajjanto āmasanadukkaṭaṃ desetvā muccati. 触摸后生起惭愧之法,忏悔触摸的突吉罗罪后得解脱。Atha saussāhova kumbhiṃ phandāpeti, āmasanadukkaṭaṃ paṭippassambhati, ''phandāpeti, āpatti thullaccayassā''ti vuttathullaccaye patiṭṭhāti. 如果他热心地使罐子动摇,触摸的突吉罗罪止息,安住于所说的"使动摇,犯偷兰遮罪"的偷兰遮罪。
Tatrāyaṃ dukkaṭathullaccayānaṃ dvinnampi vacanattho – paṭhamaṃ tāvettha duṭṭhu kataṃ satthārā vuttakiccaṃ virādhetvā katanti dukkaṭaṃ. 这里是突吉罗和偷兰遮两种罪的词义解释 - 首先,突吉罗是指做错了,违背了佛陀所说的职责而做。Atha vā duṭṭhaṃ kataṃ, virūpā sā kiriyā bhikkhukiriyānaṃ majjhe na sobhatīti evampi dukkaṭaṃ. 或者说是做了坏事,那行为不适当,在比丘的行为中不合适,这样也称为突吉罗。Vuttañcetaṃ – 这也被说为:
''Dukkaṭaṃ iti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;
Aparaddhaṃ viraddhañca, khalitaṃ yañca dukkaṭaṃ.
"所说的突吉罗,你如实地听:
错误、失误、过失和做错。
''Yaṃ manusso kare pāpaṃ, āvi vā yadi vā raho;
Dukkaṭanti pavedenti, tenetaṃ iti vuccatī''ti. (pari. 339);
人所做的恶,无论公开还是隐秘;
宣称为突吉罗,因此它被如此称呼。"
Itaraṃ pana thūlattā, accayattā ca thullaccayaṃ. 另一种则因为粗重和过失而称为偷兰遮。''Samparāye ca duggati'' (saṃ. ni.

1.49), ‘‘yaṃ hoti kaṭukapphala’’ntiādīsu (dha. pa. 66; netti. 91) viya cettha saṃyogabhāvo veditabbo. Ekassa santike desetabbesu hi accayesu tena samo thūlo accayo natthi. Tasmā vuttaṃ ‘‘thūlattā accayattā ca thullaccaya’’nti. Vuttañcetaṃ –

‘‘Thullaccayanti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

Ekassa mūle yo deseti, yo ca taṃ paṭiggaṇhati;

Accayo tena samo natthi, tenetaṃ iti vuccatī’’ti. (pari. 339);

Phandāpentassa ca payoge payoge thullaccayaṃ. Phandāpetvāpi ca lajjidhammaṃ okkanto thullaccayaṃ desetvā muccati. Sahapayogato paṭṭhāyeva cettha purimā purimā āpatti paṭippassambhati. Sahapayogaṃ pana akatvā lajjidhammaṃ okkantena yā pubbapayoge dukkaṭapācittiyā āpannā, sabbā tā desetabbā. Sahapayoge ca tatthajātakacchedane bahukānipi dukkaṭāni paṃsukhaṇanaṃ patvā paṭippassambhanti. Ekaṃ khaṇanadukkaṭameva hoti. Khaṇane bahukānipi viyūhanaṃ, viyūhane bahukānipi uddharaṇaṃ, uddharaṇe bahukānipi āmasanaṃ, āmasane bahukānipi phandāpanaṃ patvā paṭippassambhanti. Paṃsukhaṇanādīsu ca lajjidhamme uppanne bahukāpi āpattiyo hontu, ekameva desetvā muccatīti kurundaṭṭhakathāyaṃ vuttaṃ. Purimāpattipaṭippassaddhi ca nāmesā ‘‘ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhantī’’ti (pārā. 414) evaṃ anusāvanāsuttesuyeva āgatā. Idha pana dutiyapārājike aṭṭhakathācariyappamāṇena gahetabbāti.

Ṭhānācāveti, āpatti pārājikassāti yo pana phandāpetvāpi lajjidhammaṃ anokkamitvāva taṃ kumbhiṃ ṭhānato antamaso kesaggamattampi cāveti, pārājikameva āpajjatīti attho. Ṭhānā cāvanañcettha chahi ākārehi veditabbaṃ. Kathaṃ? Kumbhiṃ mukhavaṭṭiyaṃ gahetvā attano abhimukhaṃ ākaḍḍhanto iminā antena phuṭṭhokāsaṃ kesaggamattampi pārimantena atikkāmeti, pārājikaṃ. Tatheva gahetvā parato pellento pārimantena phuṭṭhokāsaṃ kesaggamattampi iminā antena atikkāmeti, pārājikaṃ. Vāmato vā dakkhiṇato vā apanāmento vāmantena phuṭṭhokāsaṃ kesaggamattampi dakkhiṇantena atikkāmeti, pārājikaṃ. Dakkhiṇantena vā phuṭṭhokāsaṃ kesaggamattampi vāmantena atikkāmeti, pārājikaṃ. Uddhaṃ ukkhipanto kesaggamattampi bhūmito moceti, pārājikaṃ. Khaṇitvā heṭṭhato osīdento bundena phuṭṭhokāsaṃ kesaggamattampi mukhavaṭṭiyā atikkāmeti, pārājikanti evaṃ ekaṭṭhāne ṭhitāya kumbhiyā. Yadi pana kumbhimukhavaṭṭiyā pāsaṃ katvā lohakhāṇuṃ vā khadirasārādikhāṇuṃ vā pathaviyaṃ ākoṭetvā tattha saṅkhalikāya bandhitvā ṭhapenti, ekissā disāya ekāya saṅkhalikāya baddhāya dve ṭhānāni labbhanti, dvīsu tīsu catūsu disāsu catūhi saṅkhalikāhi baddhāya pañca ṭhānāni labbhanti.

Tattha ekakhāṇuke baddhakumbhiyā paṭhamaṃ khāṇukaṃ vā uddharati, saṅkhalikaṃ vā chindati, thullaccayaṃ. Tato kumbhiṃ yathāvuttanayena kesaggamattampi ṭhānā cāveti, pārājikaṃ. Atha paṭhamaṃ kumbhiṃ uddharati, thullaccayaṃ. Tato khāṇukaṃ kesaggamattampi ṭhānā cāveti, saṅkhalikaṃ vā chindati, pārājikaṃ. Etena upāyena dvīsu tīsu catūsu khāṇukesu baddhakumbhiyāpi pacchime ṭhānācāvane pārājikaṃ. Sesesu thullaccayaṃ veditabbaṃ.


1.49), ''yaṃ hoti kaṭukapphala''ntiādīsu (dha. pa. 66; netti. 91) viya cettha saṃyogabhāvo veditabbo. 这里应理解为如"来世恶趣"、"有苦果"等中的复合词。Ekassa santike desetabbesu hi accayesu tena samo thūlo accayo natthi. 因为在应向一人忏悔的过失中,没有与之相当的粗重过失。Tasmā vuttaṃ ''thūlattā accayattā ca thullaccaya''nti. 因此说"因粗重和过失而称为偷兰遮"。Vuttañcetaṃ – 这也被说为:
''Thullaccayanti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;
Ekassa mūle yo deseti, yo ca taṃ paṭiggaṇhati;
Accayo tena samo natthi, tenetaṃ iti vuccatī''ti. (pari. 339);
"所说的偷兰遮,你如实地听:
向一人忏悔者,和接受忏悔者;
没有与之相当的过失,因此它被如此称呼。"
Phandāpentassa ca payoge payoge thullaccayaṃ. 使动摇时每次行动都犯偷兰遮罪。Phandāpetvāpi ca lajjidhammaṃ okkanto thullaccayaṃ desetvā muccati. 使动摇后生起惭愧之法,忏悔偷兰遮罪后得解脱。Sahapayogato paṭṭhāyeva cettha purimā purimā āpatti paṭippassambhati. 从伴随行为开始,前前的罪就止息。Sahapayogaṃ pana akatvā lajjidhammaṃ okkantena yā pubbapayoge dukkaṭapācittiyā āpannā, sabbā tā desetabbā. 但不做伴随行为而生起惭愧之法者,应忏悔在准备阶段所犯的所有突吉罗和波逸提罪。Sahapayoge ca tatthajātakacchedane bahukānipi dukkaṭāni paṃsukhaṇanaṃ patvā paṭippassambhanti. 在伴随行为中,砍那里生长的东西所犯的许多突吉罗罪到挖土时就止息。Ekaṃ khaṇanadukkaṭameva hoti. 只有一个挖掘的突吉罗罪。Khaṇane bahukānipi viyūhanaṃ, viyūhane bahukānipi uddharaṇaṃ, uddharaṇe bahukānipi āmasanaṃ, āmasane bahukānipi phandāpanaṃ patvā paṭippassambhanti. 挖掘的许多罪到堆积时止息,堆积的许多罪到取出时止息,取出的许多罪到触摸时止息,触摸的许多罪到使动摇时止息。Paṃsukhaṇanādīsu ca lajjidhamme uppanne bahukāpi āpattiyo hontu, ekameva desetvā muccatīti kurundaṭṭhakathāyaṃ vuttaṃ. 在《古仑德注》中说,在挖土等行为中生起惭愧之法时,即使有许多罪,只忏悔一个就得解脱。Purimāpattipaṭippassaddhi ca nāmesā ''ñattiyā dukkaṭaṃ, dvīhi kammavācāhi thullaccayā paṭippassambhantī''ti (pārā. 414) evaṃ anusāvanāsuttesuyeva āgatā. 前罪的止息只出现在教诫经中,如"动议犯突吉罗罪,两次羯磨止息偷兰遮罪"。Idha pana dutiyapārājike aṭṭhakathācariyappamāṇena gahetabbāti. 但这里在第二波罗夷中应以注释师的量度来理解。
Ṭhānācāveti, āpatti pārājikassāti yo pana phandāpetvāpi lajjidhammaṃ anokkamitvāva taṃ kumbhiṃ ṭhānato antamaso kesaggamattampi cāveti, pārājikameva āpajjatīti attho. "使离开原处,犯波罗夷罪"的意思是,即使使动摇后也不生起惭愧之法,而使那罐子离开原处哪怕一根头发的距离,就犯波罗夷罪。Ṭhānā cāvanañcettha chahi ākārehi veditabbaṃ. 这里应以六种方式理解使离开原处。Kathaṃ? 怎么说呢?Kumbhiṃ mukhavaṭṭiyaṃ gahetvā attano abhimukhaṃ ākaḍḍhanto iminā antena phuṭṭhokāsaṃ kesaggamattampi pārimantena atikkāmeti, pārājikaṃ. 抓住罐子的口缘向自己拉,使这边接触的地方哪怕一根头发的距离被另一边超过,犯波罗夷罪。Tatheva gahetvā parato pellento pārimantena phuṭṭhokāsaṃ kesaggamattampi iminā antena atikkāmeti, pārājikaṃ. 同样抓住向前推,使另一边接触的地方哪怕一根头发的距离被这边超过,犯波罗夷罪。Vāmato vā dakkhiṇato vā apanāmento vāmantena phuṭṭhokāsaṃ kesaggamattampi dakkhiṇantena atikkāmeti, pārājikaṃ. 向左或向右倾斜,使左边接触的地方哪怕一根头发的距离被右边超过,犯波罗夷罪。Dakkhiṇantena vā phuṭṭhokāsaṃ kesaggamattampi vāmantena atikkāmeti, pārājikaṃ. 或使右边接触的地方哪怕一根头发的距离被左边超过,犯波罗夷罪。Uddhaṃ ukkhipanto kesaggamattampi bhūmito moceti, pārājikaṃ. 向上提起使之离开地面哪怕一根头发的距离,犯波罗夷罪。Khaṇitvā heṭṭhato osīdento bundena phuṭṭhokāsaṃ kesaggamattampi mukhavaṭṭiyā atikkāmeti, pārājikanti evaṃ ekaṭṭhāne ṭhitāya kumbhiyā. 挖掘后向下沉,使底部接触的地方哪怕一根头发的距离被口缘超过,犯波罗夷罪。这是对在一处地方的罐子而言。Yadi pana kumbhimukhavaṭṭiyā pāsaṃ katvā lohakhāṇuṃ vā khadirasārādikhāṇuṃ vā pathaviyaṃ ākoṭetvā tattha saṅkhalikāya bandhitvā ṭhapenti, ekissā disāya ekāya saṅkhalikāya baddhāya dve ṭhānāni labbhanti, dvīsu tīsu catūsu disāsu catūhi saṅkhalikāhi baddhāya pañca ṭhānāni labbhanti. 但如果在罐子口缘做个环,把铜桩或相思树等的桩子钉在地上,用锁链绑在那里固定,用一个方向的一条锁链绑时有两个位置,用二三四个方向的四条锁链绑时有五个位置。
Tattha ekakhāṇuke baddhakumbhiyā paṭhamaṃ khāṇukaṃ vā uddharati, saṅkhalikaṃ vā chindati, thullaccayaṃ. 其中对绑在一个桩子上的罐子,首先拔出桩子或砍断锁链,犯偷兰遮罪。Tato kumbhiṃ yathāvuttanayena kesaggamattampi ṭhānā cāveti, pārājikaṃ. 然后如前所说使罐子离开原处哪怕一根头发的距离,犯波罗夷罪。Atha paṭhamaṃ kumbhiṃ uddharati, thullaccayaṃ. 如果首先提起罐子,犯偷兰遮罪。Tato khāṇukaṃ kesaggamattampi ṭhānā cāveti, saṅkhalikaṃ vā chindati, pārājikaṃ. 然后使桩子离开原处哪怕一根头发的距离,或砍断锁链,犯波罗夷罪。Etena upāyena dvīsu tīsu catūsu khāṇukesu baddhakumbhiyāpi pacchime ṭhānācāvane pārājikaṃ. 以此方法,对绑在二三四个桩子上的罐子,在最后一个离开原处时犯波罗夷罪。Sesesu thullaccayaṃ veditabbaṃ. 其余应知为偷兰遮罪。


Sace khāṇu natthi, saṅkhalikāya agge valayaṃ katvā tatthajātake mūle pavesitaṃ hoti, paṭhamaṃ kumbhiṃ uddharitvā pacchā mūlaṃ chetvā valayaṃ nīharati, pārājikaṃ. Atha mūlaṃ acchetvā valayaṃ ito cito ca sāreti, rakkhati. Sace pana mūlato anīharitvāpi hatthena gahetvā ākāsagataṃ karoti, pārājikaṃ. Ayamettha viseso. Sesaṃ vuttanayameva.

Keci pana nimittatthāya kumbhimatthake nigrodharukkhādīni ropenti, mūlāni kumbhiṃ vinandhitvā ṭhitāni honti, ‘‘mūlāni chinditvā kumbhiṃ gahessāmī’’ti chindantassa payoge payoge dukkaṭaṃ. Chinditvā okāsaṃ katvā kumbhiṃ kesaggamattampi ṭhānā cāveti, pārājikaṃ. Mūlāni chindatova luṭhitvā kumbhī ninnaṭṭhānaṃ gatā, rakkhati tāva. Gataṭṭhānato uddharati, pārājikaṃ. Sace chinnesu mūlesu ekamūlamattena kumbhī tiṭṭhati, so ca taṃ ‘‘imasmiṃ mūle chinne patissatī’’ti chindati, chinnamatte pārājikaṃ. Sace pana ekamūleneva pāse baddhasūkaro viya ṭhitā hoti, aññaṃ kiñci lagganakaṃ natthi, tasmimpi mūle chinnamatte pārājikaṃ. Sace kumbhimatthake mahāpāsāṇo ṭhapito hoti, taṃ daṇḍena ukkhipitvā apanetukāmo kumbhimatthake jātarukkhaṃ chindati, dukkaṭaṃ. Tassā samīpe jātakaṃ chetvā āharati, atatthajātakattā taṃ chindato pācittiyaṃ.

Attano bhājananti sace pana kumbhiṃ uddharituṃ asakkonto kumbhigatabhaṇḍaggahaṇatthaṃ attano bhājanaṃ pavesetvā antokumbhiyaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. Paricchedo cettha pārājikaniyamanatthaṃ vutto. Theyyacittena pana ūnapañcamāsakampi āmasanto dukkaṭaṃ āpajjatiyeva.

Phandāpetīti ettha yāva ekābaddhaṃ katvā attano bhājanaṃ paveseti, tāva phandāpetīti vuccati. Api ca ito cito ca apabyūhantopi phandāpetiyeva, so thullaccayaṃ āpajjati. Yadā pana ekābaddhabhāvo chinno, kumbhigataṃ kumbhiyameva, bhājanagatampi bhājaneyeva hoti, tadā attano bhājanagataṃ nāma hoti. Evaṃ katvā kumbhito anīhatepi ca bhājane pārājikaṃ āpajjati.

Muṭṭhiṃ vā chindatīti ettha yathā aṅgulantarehi nikkhantakahāpaṇā kumbhigate kahāpaṇe na samphusanti, evaṃ muṭṭhiṃ karonto muṭṭhiṃ chindati nāma; sopi pārājikaṃ āpajjati.

Suttārūḷhanti sutte ārūḷhaṃ; suttena āvutassāpi suttamayassāpi etaṃ adhivacanaṃ . Pāmaṅgādīnihi sovaṇṇamayānipi honti rūpiyamayānipi suttamayānipi, muttāvaliādayopi ettheva saṅgahaṃ gatā. Veṭhananti sīsaveṭhanapaṭo vuccati. Etesu yaṃkiñci theyyacitto āmasati, dukkaṭaṃ. Phandāpeti, thullaccayaṃ. Pāmaṅgādīni koṭiyaṃ gahetvā ākāsaṭṭhaṃ akaronto uccāreti, thullaccayaṃ.


Sace khāṇu natthi, saṅkhalikāya agge valayaṃ katvā tatthajātake mūle pavesitaṃ hoti, paṭhamaṃ kumbhiṃ uddharitvā pacchā mūlaṃ chetvā valayaṃ nīharati, pārājikaṃ. 如果没有桩子,在锁链的末端做个环套在那里生长的树根上,首先提起罐子然后砍断树根取出环,犯波罗夷罪。Atha mūlaṃ acchetvā valayaṃ ito cito ca sāreti, rakkhati. 如果不砍断树根而把环向这边那边移动,则无罪。Sace pana mūlato anīharitvāpi hatthena gahetvā ākāsagataṃ karoti, pārājikaṃ. 但如果不从树根取出而用手抓住使之悬空,犯波罗夷罪。Ayamettha viseso. 这是这里的区别。Sesaṃ vuttanayameva. 其余如前所说。
Keci pana nimittatthāya kumbhimatthake nigrodharukkhādīni ropenti, mūlāni kumbhiṃ vinandhitvā ṭhitāni honti, ''mūlāni chinditvā kumbhiṃ gahessāmī''ti chindantassa payoge payoge dukkaṭaṃ. 有些人为做标记在罐子顶上种植榕树等,树根缠绕罐子生长,"我要砍断树根拿走罐子"而砍时,每次行动都犯突吉罗罪。Chinditvā okāsaṃ katvā kumbhiṃ kesaggamattampi ṭhānā cāveti, pārājikaṃ. 砍断后腾出空间使罐子离开原处哪怕一根头发的距离,犯波罗夷罪。Mūlāni chindatova luṭhitvā kumbhī ninnaṭṭhānaṃ gatā, rakkhati tāva. 如果砍树根时罐子滚到低处,暂时无罪。Gataṭṭhānato uddharati, pārājikaṃ. 从滚到的地方提起,犯波罗夷罪。Sace chinnesu mūlesu ekamūlamattena kumbhī tiṭṭhati, so ca taṃ ''imasmiṃ mūle chinne patissatī''ti chindati, chinnamatte pārājikaṃ. 如果砍断树根后罐子只靠一根树根支撑,他想"砍断这根树根它就会倒"而砍,一砍断就犯波罗夷罪。Sace pana ekamūleneva pāse baddhasūkaro viya ṭhitā hoti, aññaṃ kiñci lagganakaṃ natthi, tasmimpi mūle chinnamatte pārājikaṃ. 如果只靠一根树根支撑,就像被绳索捆住的猪一样,没有其他任何东西固定,砍断那根树根时就犯波罗夷罪。Sace kumbhimatthake mahāpāsāṇo ṭhapito hoti, taṃ daṇḍena ukkhipitvā apanetukāmo kumbhimatthake jātarukkhaṃ chindati, dukkaṭaṃ. 如果罐子顶上放了一块大石头,想用棍子撬起移开而砍罐子顶上生长的树,犯突吉罗罪。Tassā samīpe jātakaṃ chetvā āharati, atatthajātakattā taṃ chindato pācittiyaṃ. 砍了它附近生长的树而带走,因为不是在那里生长的,砍时犯波逸提罪。
Attano bhājananti sace pana kumbhiṃ uddharituṃ asakkonto kumbhigatabhaṇḍaggahaṇatthaṃ attano bhājanaṃ pavesetvā antokumbhiyaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ theyyacitto āmasati, āpatti dukkaṭassa. "自己的容器"是指如果不能提起罐子,为了取罐子里的物品而把自己的容器放进去,以偷盗之心触摸罐子内价值五摩沙迦或超过五摩沙迦的物品,犯突吉罗罪。Paricchedo cettha pārājikaniyamanatthaṃ vutto. 这里说明界限是为了确定波罗夷罪。Theyyacittena pana ūnapañcamāsakampi āmasanto dukkaṭaṃ āpajjatiyeva. 但以偷盗之心触摸不足五摩沙迦的物品也犯突吉罗罪。
Phandāpetīti ettha yāva ekābaddhaṃ katvā attano bhājanaṃ paveseti, tāva phandāpetīti vuccati. "使动摇"在这里是指直到把自己的容器放进去成为一体为止,都称为使动摇。Api ca ito cito ca apabyūhantopi phandāpetiyeva, so thullaccayaṃ āpajjati. 即使向这边那边移动也是使动摇,他犯偷兰遮罪。Yadā pana ekābaddhabhāvo chinno, kumbhigataṃ kumbhiyameva, bhājanagatampi bhājaneyeva hoti, tadā attano bhājanagataṃ nāma hoti. 当一体性被破坏,罐子里的在罐子里,容器里的在容器里,那时称为在自己的容器里。Evaṃ katvā kumbhito anīhatepi ca bhājane pārājikaṃ āpajjati. 这样做即使没从罐子里取出,对容器也犯波罗夷罪。
Muṭṭhiṃ vā chindatīti ettha yathā aṅgulantarehi nikkhantakahāpaṇā kumbhigate kahāpaṇe na samphusanti, evaṃ muṭṭhiṃ karonto muṭṭhiṃ chindati nāma; sopi pārājikaṃ āpajjati. "或掬起"在这里是指像从手指间伸出的铜币不接触罐子里的铜币那样做拳头,这称为掬起;他也犯波罗夷罪。
Suttārūḷhanti sutte ārūḷhaṃ; suttena āvutassāpi suttamayassāpi etaṃ adhivacanaṃ . "穿在线上的"是指穿在线上;这也是用线串起的或由线制成的代名词。Pāmaṅgādīnihi sovaṇṇamayānipi honti rūpiyamayānipi suttamayānipi, muttāvaliādayopi ettheva saṅgahaṃ gatā. 因为臂镯等有金制的、银制的、线制的,珍珠串等也包括在这里。Veṭhananti sīsaveṭhanapaṭo vuccati. "头巾"是指缠头的布。Etesu yaṃkiñci theyyacitto āmasati, dukkaṭaṃ. 对这些中的任何一种,以偷盗之心触摸,犯突吉罗罪。Phandāpeti, thullaccayaṃ. 使动摇,犯偷兰遮罪。Pāmaṅgādīni koṭiyaṃ gahetvā ākāsaṭṭhaṃ akaronto uccāreti, thullaccayaṃ. 抓住臂镯等的一端而提起,不使之悬空,犯偷兰遮罪。


Ghaṃsanto nīharatīti ettha pana paripuṇṇāya kumbhiyā upari samatittikaṃ kumbhiṃ katvā ṭhapitaṃ vā ekaṃ koṭiṃ bunde ekaṃ koṭiṃ mukhavaṭṭiyaṃ katvā ṭhapitaṃ vā ghaṃsantassa nīharato thullaccayaṃ. Kumbhimukhā mocentassa pārājikaṃ. Yaṃ pana upaḍḍhakumbhiyaṃ vā rittakumbhiyaṃ vā ṭhapitaṃ, tassa attano phuṭṭhokāsova ṭhānaṃ, na sakalā kumbhī, tasmā taṃ ghaṃsantassāpi nīharato patiṭṭhitokāsato kesaggamatte mutte pārājikameva. Kumbhiyā pana paripuṇṇāya vā ūnāya vā ujukameva uddharantassa heṭṭhimakoṭiyā patiṭṭhitokāsā muttamatteva pārājikaṃ. Antokumbhiyaṃ ṭhapitaṃ yaṃkiñci pārājikappahonakaṃ bhaṇḍaṃ sakalakumbhiyaṃ cārentassa, pāmaṅgādiñca ghaṃsitvā nīharantassa yāva mukhavaṭṭiṃ nātikkamati, tāva thullaccayameva. Tassa hi sabbāpi kumbhī ṭhānanti saṅkhepamahāpaccariyādīsu vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘ṭhapitaṭṭhānameva ṭhānaṃ, na sakalā kumbhī. Tasmā yathāṭhitaṭṭhānato kesaggamattampi mocentassa pārājikamevā’’ti vuttaṃ, taṃ pamāṇaṃ. Itaraṃ pana ākāsagataṃ akarontassa cīvaravaṃse ṭhapitacīvaraveṭhanakanayena vuttaṃ, taṃ na gahetabbaṃ. Vinayavinicchaye hi āgate garuke ṭhātabbaṃ, esā vinayadhammatā. Apica ‘‘attano bhājanagataṃ vā karoti, muṭṭhiṃ vā chindatī’’ti vacanato petaṃ veditabbaṃ. Yathā antokumbhiyaṃ ṭhitassa na sabbā kumbhī ṭhānanti.

Sappiādīsu yaṃkiñci pivato ekapayogena pītamatte pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. Mahāpaccariyādīsu pana ayaṃ vibhāgo dassito – ‘‘mukhaṃ anapanetvā ākaḍḍhantassa pivato sace paragalagataṃ pādaṃ na agghati, mukhagatena saddhiṃ agghati, rakkhati tāva. Kaṇṭhena pana paricchinnakāleyeva pārājikaṃ hoti. Sacepi oṭṭhehi paricchindanto oṭṭhe pidahati, pārājikameva. Uppaladaṇḍaveḷunāḷinaḷanāḷiādīhi pivantassāpi sace paragalagatameva pādaṃ agghati, pārājikaṃ. Sace saha mukhagatena agghati, na tāva pārājikaṃ hoti. Uppaladaṇḍādigatena saddhiṃ ekābaddhabhāvaṃ kopetvā oṭṭhehi paricchinnamatte pārājikaṃ. Sace uppaladaṇḍādigatena saddhiṃ agghati, uppaladaṇḍādīnaṃ bunde aṅguliyāpi pihitamatte pārājikaṃ. Pādagghanake paragalaṃ appaviṭṭhe uppaladaṇḍādīsu ca mukhe ca atirekapādārahampi ekābaddhaṃ hutvā tiṭṭhati, rakkhatiyevā’’ti. Taṃ sabbampi yasmā ‘‘attano bhājanagataṃ vā karoti , muṭṭhiṃ vā chindatī’’ti imaṃ nayaṃ bhajati, tasmā sudassitameva. Esa tāva ekābaddhe nayo.

Sace pana hatthena vā pattena vā thālakādinā vā kenaci bhājanena gahetvā pivati, yamhi payoge pādagghanakaṃ pūreti, tamhi gate pārājikaṃ. Atha mahagghaṃ hoti, sippikāyapi ekapayogeneva pādagghanakaṃ gahetuṃ sakkā hoti, ekuddhāreyeva pārājikaṃ. Bhājanaṃ pana nimujjāpetvā gaṇhantassa yāva ekābaddhaṃ hoti, tāva rakkhati. Mukhavaṭṭiparicchedena vā uddhārena vā pārājikaṃ. Yadā pana sappiṃ vā telaṃ vā acchaṃ telasadisameva madhuphāṇitaṃ vā kumbhiṃ āviñchetvā attano bhājane paveseti, tadā tesaṃ acchatāya ekābaddhatā natthīti pādagghanake mukhavaṭṭito gaḷitamatte pārājikaṃ.


Ghaṃsanto nīharatīti ettha pana paripuṇṇāya kumbhiyā upari samatittikaṃ kumbhiṃ katvā ṭhapitaṃ vā ekaṃ koṭiṃ bunde ekaṃ koṭiṃ mukhavaṭṭiyaṃ katvā ṭhapitaṃ vā ghaṃsantassa nīharato thullaccayaṃ. "摩擦取出"在这里,对于装满的罐子上面平平地放置的,或一端放在底部一端放在口缘的,摩擦取出时犯偷兰遮罪。Kumbhimukhā mocentassa pārājikaṃ. 从罐口取出时犯波罗夷罪。Yaṃ pana upaḍḍhakumbhiyaṃ vā rittakumbhiyaṃ vā ṭhapitaṃ, tassa attano phuṭṭhokāsova ṭhānaṃ, na sakalā kumbhī, tasmā taṃ ghaṃsantassāpi nīharato patiṭṭhitokāsato kesaggamatte mutte pārājikameva. 但对于放在半满或空罐子里的,它所接触的地方才是位置,不是整个罐子,因此即使是摩擦取出,从所放置的地方移动哪怕一根头发的距离就犯波罗夷罪。Kumbhiyā pana paripuṇṇāya vā ūnāya vā ujukameva uddharantassa heṭṭhimakoṭiyā patiṭṭhitokāsā muttamatteva pārājikaṃ. 但对于满罐或不满的罐子,直接提起时,下端离开放置处就犯波罗夷罪。Antokumbhiyaṃ ṭhapitaṃ yaṃkiñci pārājikappahonakaṃ bhaṇḍaṃ sakalakumbhiyaṃ cārentassa, pāmaṅgādiñca ghaṃsitvā nīharantassa yāva mukhavaṭṭiṃ nātikkamati, tāva thullaccayameva. 对于放在罐子里的任何足以构成波罗夷罪的物品,在整个罐子里移动,以及摩擦取出臂镯等,只要没超过口缘,都只是犯偷兰遮罪。Tassa hi sabbāpi kumbhī ṭhānanti saṅkhepamahāpaccariyādīsu vuttaṃ. 因为在《略义》、《大品》等中说整个罐子都是它的位置。Mahāaṭṭhakathāyaṃ pana ''ṭhapitaṭṭhānameva ṭhānaṃ, na sakalā kumbhī. Tasmā yathāṭhitaṭṭhānato kesaggamattampi mocentassa pārājikamevā''ti vuttaṃ, taṃ pamāṇaṃ. 但在《大义释》中说"只有放置处才是位置,不是整个罐子。因此从所放置处移动哪怕一根头发的距离就犯波罗夷罪",这才是准确的。Itaraṃ pana ākāsagataṃ akarontassa cīvaravaṃse ṭhapitacīvaraveṭhanakanayena vuttaṃ, taṃ na gahetabbaṃ. 另一种说法是按照不使悬空的衣架上放置的衣服包裹的方式说的,这不应采用。Vinayavinicchaye hi āgate garuke ṭhātabbaṃ, esā vinayadhammatā. 因为在律的判定中,应当采取更严格的,这是律的性质。Apica ''attano bhājanagataṃ vā karoti, muṭṭhiṃ vā chindatī''ti vacanato petaṃ veditabbaṃ. 而且从"放入自己的容器里,或掬起"这句话也可以理解这一点。Yathā antokumbhiyaṃ ṭhitassa na sabbā kumbhī ṭhānanti. 就像罐子里的东西整个罐子不是它的位置一样。
Sappiādīsu yaṃkiñci pivato ekapayogena pītamatte pārājikanti mahāaṭhakathāyaṃ vuttaṃ. 在《大义释》中说,对于酥油等任何东西,喝时一次喝下就犯波罗夷罪。Mahāpaccariyādīsu pana ayaṃ vibhāgo dassito – 但在《大品》等中显示了这样的区分:''mukhaṃ anapanetvā ākaḍḍhantassa pivato sace paragalagataṃ pādaṃ na agghati, mukhagatena saddhiṃ agghati, rakkhati tāva. "不移开嘴而吸着喝,如果进入喉咙的不值一钱,加上嘴里的才值一钱,暂时无罪。Kaṇṭhena pana paricchinnakāleyeva pārājikaṃ hoti. 但到了喉咙时就犯波罗夷罪。Sacepi oṭṭhehi paricchindanto oṭṭhe pidahati, pārājikameva. 即使用嘴唇分开而闭上嘴唇,也是波罗夷罪。Uppaladaṇḍaveḷunāḷinaḷanāḷiādīhi pivantassāpi sace paragalagatameva pādaṃ agghati, pārājikaṃ. 用莲茎、竹管、芦苇管等喝时,如果进入喉咙的就值一钱,犯波罗夷罪。Sace saha mukhagatena agghati, na tāva pārājikaṃ hoti. 如果加上嘴里的才值一钱,还不算波罗夷罪。Uppaladaṇḍādigatena saddhiṃ ekābaddhabhāvaṃ kopetvā oṭṭhehi paricchinnamatte pārājikaṃ. 破坏与莲茎等的一体性,用嘴唇分开时就犯波罗夷罪。Sace uppaladaṇḍādigatena saddhiṃ agghati, uppaladaṇḍādīnaṃ bunde aṅguliyāpi pihitamatte pārājikaṃ. 如果加上莲茎等中的才值一钱,用手指堵住莲茎等的底部时就犯波罗夷罪。Pādagghanake paragalaṃ appaviṭṭhe uppaladaṇḍādīsu ca mukhe ca atirekapādārahampi ekābaddhaṃ hutvā tiṭṭ


Pacitvā ṭhapitaṃ pana madhuphāṇitaṃ sileso viya cikkanaṃ ākaḍḍhanavikaḍḍhanayoggaṃ hoti, uppanne kukkucce ekābaddhameva hutvā paṭinīharituṃ sakkoti, etaṃ mukhavaṭṭiyā nikkhamitvā bhājane paviṭṭhampi bāhirena saddhiṃ ekābaddhattā rakkhati, mukhavaṭṭito chinnamatte pana pārājikaṃ. Yopi theyyacittena parassa kumbhiyā pādagghanakaṃ sappiṃ vā telaṃ vā avassapivanakaṃ yaṃkiñci dukūlasāṭakaṃ vā cammakhaṇḍādīnaṃ vā aññataraṃ pakkhipati, hatthato muttamatte pārājikaṃ.

Rittakumbhiyā ‘‘idāni telaṃ ākirissantī’’ti ñatvā yaṃkiñci bhaṇḍaṃ theyyacitto pakkhipati, taṃ ce tattha tele ākiṇṇe pañcamāsakaagghanakaṃ pivati, pītamatte pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. Taṃ pana tattheva sukkhataḷāke sukkhamātikāya ujukaraṇavinicchayena virujjhati, avahāralakkhaṇañcettha na paññāyati, tasmā na gahetabbaṃ. Mahāpaccariyādīsu pana tassa uddhāre pārājikaṃ vuttaṃ, taṃ yuttaṃ.


Pacitvā ṭhapitaṃ pana madhuphāṇitaṃ sileso viya cikkanaṃ ākaḍḍhanavikaḍḍhanayoggaṃ hoti, uppanne kukkucce ekābaddhameva hutvā paṭinīharituṃ sakkoti, etaṃ mukhavaṭṭiyā nikkhamitvā bhājane paviṭṭhampi bāhirena saddhiṃ ekābaddhattā rakkhati, mukhavaṭṭito chinnamatte pana pārājikaṃ. 但煮好放置的蜜糖像胶水一样粘稠,适合拉伸,生起疑虑时能够作为一体拉回,这即使从口缘出来进入容器,由于与外面的部分是一体,也无罪,但从口缘断开时就犯波罗夷罪。Yopi theyyacittena parassa kumbhiyā pādagghanakaṃ sappiṃ vā telaṃ vā avassapivanakaṃ yaṃkiñci dukūlasāṭakaṃ vā cammakhaṇḍādīnaṃ vā aññataraṃ pakkhipati, hatthato muttamatte pārājikaṃ. 谁以偷盗之心把值一钱的酥油或油或任何必定会吸收的细麻布或皮革等之一放入他人的罐子,从手上放开时就犯波罗夷罪。
Rittakumbhiyā ''idāni telaṃ ākirissantī''ti ñatvā yaṃkiñci bhaṇḍaṃ theyyacitto pakkhipati, taṃ ce tattha tele ākiṇṇe pañcamāsakaagghanakaṃ pivati, pītamatte pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. 在《大义释》中说,知道"现在他们会倒油"而以偷盗之心把任何物品放入空罐子,如果那物品在那里被倒入的油浸泡而值五摩沙迦,喝下时就犯波罗夷罪。Taṃ pana tattheva sukkhataḷāke sukkhamātikāya ujukaraṇavinicchayena virujjhati, avahāralakkhaṇañcettha na paññāyati, tasmā na gahetabbaṃ. 但这与同书中关于干涸的池塘和干涸的水渠整修的判定相矛盾,这里也看不出偷盗的特征,因此不应采用。Mahāpaccariyādīsu pana tassa uddhāre pārājikaṃ vuttaṃ, taṃ yuttaṃ. 但在《大品》等中说取出时犯波罗夷罪,这是合理的。


Parassa rittakumbhiyā saṅgopanatthāya bhaṇḍaṃ ṭhapetvā tattha tele ākiṇṇe ‘‘sace ayaṃ jānissati, maṃ palibujjhissatī’’ti bhīto pādagghanakaṃ telaṃ pītaṃ bhaṇḍaṃ theyyacittena uddharati, pārājikaṃ. Suddhacittena uddharati, pare āharāpente bhaṇḍadeyyaṃ. Bhaṇḍadeyyaṃ nāma yaṃ parassa naṭṭhaṃ, tassa mūlaṃ vā tadeva vā bhaṇḍaṃ dātabbanti attho. No ce deti, sāmikassa dhuranikkhepe pārājikaṃ. Sace parassa kumbhiyā añño sappiṃ vā telaṃ vā ākirati, tatra cāyaṃ theyyacittena telapivanakaṃ bhaṇḍaṃ pakkhipati, vuttanayeneva pārājikaṃ. Attano rittakumbhiyā parassa sappiṃ vā telaṃ vā ākiraṇabhāvaṃ ñatvā theyyacittena bhaṇḍaṃ nikkhipati, pubbe vuttanayeneva uddhāre pārājikaṃ. Suddhacitto nikkhipitvā pacchā theyyacittena uddharati, pārājikameva. Suddhacittova uddharati, neva avahāro, na gīvā; mahāpaccariyaṃ pana anāpattimattameva vuttaṃ. ‘‘‘Kissa mama kumbhiyaṃ telaṃ ākirasī’ti kupito attano bhaṇḍaṃ uddharitvā chaḍḍeti, no bhaṇḍadeyya’’nti kurundiyaṃ vuttaṃ. Theyyacittena mukhavaṭṭiyaṃ gahetvā kumbhiṃ āviñchati telaṃ gaḷetukāmo, pādagghanake gaḷite pārājikaṃ. Theyyacitteneva jajjaraṃ karoti ‘‘savitvā gamissatī’’ti pādagghanake savitvā gate pārājikaṃ. Theyyacitteneva chiddaṃ karoti omaṭṭhaṃ vā ummaṭṭhaṃ vā vemaṭṭhaṃ vā, idaṃ pana sammohaṭṭhānaṃ; tasmā suṭṭhu sallekkhetabbaṃ. Ayañhettha vinicchayo – omaṭṭhaṃ nāma adhomukhachiddaṃ; ummaṭṭhaṃ nāma uddhaṃmukhachiddaṃ; vemaṭṭhaṃ nāma uḷuṅkasseva ujugatachiddaṃ. Tatra omaṭṭhassa bahi paṭṭhāya katassa abbhantarantato pādagghanake tele gaḷite bahi anikkhantepi pārājikaṃ. Kasmā? Yasmā tato gaḷitamattameva bahigataṃ nāma hoti, na kumbhigatasaṅkhyaṃ labhati. Anto paṭṭhāya katassa bāhirantato pādagghanake gaḷite pārājikaṃ. Ummaṭṭhassa yathā tathā vā katassa bāhirantato pādagghanake gaḷite pārājikaṃ. Tañhi yāva bāhirantato na gaḷati, tāva kumbhigatameva hoti. ‘‘Vemaṭṭhassa ca kapālamajjhato gaḷitavasena kāretabbo’’ti aṭṭhakathāsu vuttaṃ. Taṃ pana anto ca bahi ca paṭṭhāya majjhe ṭhapetvā katachidde taḷākassa ca mariyādabhedena sameti. Anto paṭṭhāya kate pana bāhirantena, bahi paṭṭhāya kate abbhantarantena kāretabboti idamettha yuttaṃ. Yo pana ‘‘vaṭṭitvā gacchissatī’’ti theyyacittena kumbhiyā ādhārakaṃ vā upatthambhanaleḍḍuke vā apaneti, vaṭṭitvā gatāya pārājikaṃ. Telākiraṇabhāvaṃ pana ñatvā rittakumbhiyā jajjarabhāve vā chiddesu vā katesu pacchā nikkhantatelappamāṇena bhaṇḍadeyyaṃ hoti. Aṭṭhakathāsu pana katthaci pārājikantipi likhitaṃ, taṃ pamādalikhitaṃ.

Paripuṇṇāya kumbhiyā upari kathalaṃ vā pāsāṇaṃ vā ‘‘patitvā bhindissati, tato telaṃ paggharissatī’’ti theyyacittena dubbandhaṃ vā karoti, duṭṭhapitaṃ vā ṭhapeti, avassapatanakaṃ tathā karontassa katamatte pārājikaṃ. Rittakumbhiyā upari karoti, taṃ pacchā puṇṇakāle patitvā bhindati, bhaṇḍadeyyaṃ. Īdisesu hi ṭhānesu bhaṇḍassa natthikāle katapayogattā āditova pārājikaṃ na hoti. Bhaṇḍavināsadvārassa pana katattā bhaṇḍadeyyaṃ hoti. Āharāpentesu adadato sāmikānaṃ dhuranikkhepena pārājikaṃ.


Parassa rittakumbhiyā saṅgopanatthāya bhaṇḍaṃ ṭhapetvā tattha tele ākiṇṇe ''sace ayaṃ jānissati, maṃ palibujjhissatī''ti bhīto pādagghanakaṃ telaṃ pītaṃ bhaṇḍaṃ theyyacittena uddharati, pārājikaṃ. 把物品放在他人的空罐子里保管,在那里倒入油后,害怕"如果他知道了,会阻止我",以偷盗之心取出已吸收了价值一钱油的物品,犯波罗夷罪。Suddhacittena uddharati, pare āharāpente bhaṇḍadeyyaṃ. 以清净心取出,当他人令取回时应赔偿物品。Bhaṇḍadeyyaṃ nāma yaṃ parassa naṭṭhaṃ, tassa mūlaṃ vā tadeva vā bhaṇḍaṃ dātabbanti attho. 赔偿物品是指应给他人损失的价值或相同的物品。No ce deti, sāmikassa dhuranikkhepe pārājikaṃ. 如果不给,当物主放弃时犯波罗夷罪。Sace parassa kumbhiyā añño sappiṃ vā telaṃ vā ākirati, tatra cāyaṃ theyyacittena telapivanakaṃ bhaṇḍaṃ pakkhipati, vuttanayeneva pārājikaṃ. 如果他人在别人的罐子里倒入酥油或油,而此人以偷盗之心放入吸油的物品,如前所说犯波罗夷罪。Attano rittakumbhiyā parassa sappiṃ vā telaṃ vā ākiraṇabhāvaṃ ñatvā theyyacittena bhaṇḍaṃ nikkhipati, pubbe vuttanayeneva uddhāre pārājikaṃ. 知道他人会在自己的空罐子里倒入酥油或油,以偷盗之心放入物品,如前所说取出时犯波罗夷罪。Suddhacitto nikkhipitvā pacchā theyyacittena uddharati, pārājikameva. 以清净心放入后以偷盗之心取出,也犯波罗夷罪。Suddhacittova uddharati, neva avahāro, na gīvā; mahāpaccariyaṃ pana anāpattimattameva vuttaṃ. 以清净心取出,既不是偷盗也不负责任;但在《大品》中只说无罪。'''Kissa mama kumbhiyaṃ telaṃ ākirasī'ti kupito attano bhaṇḍaṃ uddharitvā chaḍḍeti, no bhaṇḍadeyya''nti kurundiyaṃ vuttaṃ. 在《古仑德》中说:"生气地说'为什么把油倒在我的罐子里'而取出自己的物品扔掉,不必赔偿物品"。Theyyacittena mukhavaṭṭiyaṃ gahetvā kumbhiṃ āviñchati telaṃ gaḷetukāmo, pādagghanake gaḷite pārājikaṃ. 以偷盗之心抓住口缘倾斜罐子想让油流出,流出价值一钱时犯波罗夷罪。Theyyacitteneva jajjaraṃ karoti ''savitvā gamissatī''ti pādagghanake savitvā gate pārājikaṃ. 以偷盗之心弄破罐子想"它会渗出去",渗出价值一钱时犯波罗夷罪。Theyyacitteneva chiddaṃ karoti omaṭṭhaṃ vā ummaṭṭhaṃ vā vemaṭṭhaṃ vā, idaṃ pana sammohaṭṭhānaṃ; tasmā suṭṭhu sallekkhetabbaṃ. 以偷盗之心弄出向下或向上或水平的孔,这是容易混淆的地方;因此应仔细观察。Ayañhettha vinicchayo – omaṭṭhaṃ nāma adhomukhachiddaṃ; ummaṭṭhaṃ nāma uddhaṃmukhachiddaṃ; vemaṭṭhaṃ nāma uḷuṅkasseva ujugatachiddaṃ. 这里的判定是:向下的孔称为向下的;向上的孔称为向上的;水平的孔称为像勺子一样直的孔。Tatra omaṭṭhassa bahi paṭṭhāya katassa abbhantarantato pādagghanake tele gaḷite bahi anikkhantepi pārājikaṃ. 其中对于从外面开始做的向下的孔,从内部流出价值一钱的油,即使没流到外面也犯波罗夷罪。Kasmā? Yasmā tato gaḷitamattameva bahigataṃ nāma hoti, na kumbhigatasaṅkhyaṃ labhati. 为什么?因为从那里一流出就算是到了外面,不算是在罐子里。Anto paṭṭhāya katassa bāhirantato pādagghanake gaḷite pārājikaṃ. 从里面开始做的,从外部流出价值一钱时犯波罗夷罪。Ummaṭṭhassa yathā tathā vā katassa bāhirantato pādagghanake gaḷite pārājikaṃ. 向上的孔无论怎么做,从外部流出价值一钱时犯波罗夷罪。Tañhi yāva bāhirantato na gaḷati, tāva kumbhigatameva hoti. 因为那个直到从外部流出之前,都算是在罐子里。''Vemaṭṭhassa ca kapālamajjhato gaḷitavasena kāretabbo''ti aṭṭhakathāsu vuttaṃ. 注释中说:"水平的孔应按从罐子中间流出来判断"。Taṃ pana anto ca bahi ca paṭṭhāya majjhe ṭhapetvā katachidde taḷākassa ca mariyādabhedena sameti. 但这与从里外开始在中间做孔和池塘堤防破坏的情况相符。Anto paṭṭhāya kate pana bāhirantena, bahi paṭṭhāya kate abbhantarantena kāretabboti idamettha yuttaṃ. 从里面开始做的应以外部,从外面开始做的应以内部来判断,这在这里是合理的。Yo pana ''vaṭṭitvā gacchissatī''ti theyyacittena kumbhiyā ādhārakaṃ vā upatthambhanaleḍḍuke vā apaneti, vaṭṭitvā gatāya pārājikaṃ. 谁以偷盗之心想"它会倒下去"而移开罐子的支撑物或支撑的土块,倒下去时犯波罗夷罪。Telākiraṇabhāvaṃ pana ñatvā rittakumbhiyā jajjarabhāve vā chiddesu vā katesu pacchā nikkhantatelappamāṇena bhaṇḍadeyyaṃ hoti. 但


Theyyacittena mātikaṃ ujukaṃ karoti ‘‘vaṭṭitvā vā gamissati, velaṃ vā uttarāpessatī’’ti ; vaṭṭitvā vā gacchatu, velaṃ vā uttaratu, ujukaraṇakāle pārājikaṃ. Īdisā hi payogā pubbapayogāvahāre saṅgahaṃ gacchanti. Sukkhamātikāya ujukatāya pacchā udake āgate vaṭṭitvā vā gacchatu, velaṃ vā uttaratu, bhaṇḍadeyyaṃ. Kasmā? Ṭhānā cāvanapayogassa abhāvā. Tassa lakkhaṇaṃ nāvaṭṭhe āvi bhavissati.

Tattheva bhindati vātiādīsu aṭṭhakathāyaṃ tāva vuttaṃ – ‘‘bhindati vāti muggarena pothetvā bhindati. Chaḍḍeti vāti udakaṃ vā vālikaṃ vā ākiritvā uttarāpeti. Jhāpeti vāti dārūni āharitvā jhāpeti. Aparibhogaṃ vā karotīti akhāditabbaṃ vā apātabbaṃ vā karoti; uccāraṃ vā passāvaṃ vā visaṃ vā ucchiṭṭhaṃ vā kuṇapaṃ vā pātesi, āpatti dukkaṭassāti ṭhānācāvanassa natthitāya dukkaṭaṃ, buddhavisayo nāmeso. Kiñcāpi dukkaṭaṃ, āharāpente pana bhaṇḍadeyya’’nti. Tattha purimadvayaṃ na sameti. Tañhi kumbhijajjarakaraṇena ca mātikāujukaraṇena ca saddhiṃ ekalakkhaṇaṃ. Pacchimaṃ pana dvayaṃ ṭhānā acāventenāpi sakkā kātuṃ. Tasmā ettha evaṃ vinicchayaṃ vadanti – ‘‘aṭṭhakathāyaṃ kira ‘ṭhānā cāvanassa natthitāya dukkaṭa’nti idaṃ pacchimadvayaṃ sandhāya vuttaṃ. Ṭhānā cāvanaṃ akarontoyeva hi theyyacittena vā vināsetukāmatāya vā jhāpeyyapi, aparibhogampi kareyya. Purimadvaye pana vuttanayena bhindantassa vā chaḍḍentassa vā ṭhānā cāvanaṃ atthi, tasmā tathā karontassa vināsetukāmatāya bhaṇḍadeyyaṃ, theyyacittena pārājika’’nti. Pāḷiyaṃ ‘‘dukkaṭa’’nti vuttattā ayuttanti ce? Na; aññathā gahetabbatthato. Pāḷiyañhi theyyacittapakkhe ‘‘bhindati vāti udakena sambhindati, chaḍḍeti vāti tattha vamati vā passāvaṃ vā chaḍḍetī’’ti evameke vadanti.

Ayaṃ panettha sāro – vinītavatthumhi tiṇajjhāpako viya ṭhānā acāvetukāmova kevalaṃ bhindati, bhinnattā pana telādīni nikkhamanti, yaṃ vā panettha patthinnaṃ, taṃ ekābaddhameva tiṭṭhati. Achaḍḍetukāmoyeva ca kevalaṃ tattha udakavālikādīni ākirati, ākiṇṇattā pana telaṃ chaḍḍīyati. Tasmā vohāravasena ‘‘bhindati vā chaḍḍeti vā’’ti vuccatīti. Evametesaṃ padānaṃ attho gahetabbo. Nāsetukāmatāpakkhe pana itarathāpi yujjati. Evañhi kathiyamāne pāḷi ca aṭṭhakathā ca pubbāparena saṃsanditvā kathitā honti. Ettāvatāpi ca santosaṃ akatvā ācariye payirupāsitvā vinicchayo veditabboti.

Bhūmaṭṭhakathā niṭṭhitā.

Thalaṭṭhakathā



Theyyacittena mātikaṃ ujukaṃ karoti ''vaṭṭitvā vā gamissati, velaṃ vā uttarāpessatī''ti ; vaṭṭitvā vā gacchatu, velaṃ vā uttaratu, ujukaraṇakāle pārājikaṃ. 以偷盗之心把水渠整直,想"它会倒下去,或者会漫过堤岸";无论是倒下去还是漫过堤岸,在整直时就犯波罗夷罪。Īdisā hi payogā pubbapayogāvahāre saṅgahaṃ gacchanti. 因为这样的行为归类为预备偷盗。Sukkhamātikāya ujukatāya pacchā udake āgate vaṭṭitvā vā gacchatu, velaṃ vā uttaratu, bhaṇḍadeyyaṃ. 把干涸的水渠整直后,水来了无论是倒下去还是漫过堤岸,应赔偿物品。Kasmā? Ṭhānā cāvanapayogassa abhāvā. 为什么?因为没有使离开原处的行为。Tassa lakkhaṇaṃ nāvaṭṭhe āvi bhavissati. 它的特征将在船的部分变得明显。
Tattheva bhindati vātiādīsu aṭṭhakathāyaṃ tāva vuttaṃ – ''bhindati vāti muggarena pothetvā bhindati. 关于"在那里打破"等,在注释中首先说:"'打破'是用木槌敲打而打破。Chaḍḍeti vāti udakaṃ vā vālikaṃ vā ākiritvā uttarāpeti. '丢弃'是倒入水或沙子使之漫出。Jhāpeti vāti dārūni āharitvā jhāpeti. '烧毁'是拿来木柴烧毁。Aparibhogaṃ vā karotīti akhāditabbaṃ vā apātabbaṃ vā karoti; uccāraṃ vā passāvaṃ vā visaṃ vā ucchiṭṭhaṃ vā kuṇapaṃ vā pātesi, āpatti dukkaṭassāti ṭhānācāvanassa natthitāya dukkaṭaṃ, buddhavisayo nāmeso. '使不能使用'是使之不能吃或不能喝;倒入粪便或尿或毒或剩饭或尸体,犯突吉罗罪,因为没有使离开原处,这是佛陀的境界。Kiñcāpi dukkaṭaṃ, āharāpente pana bhaṇḍadeyya''nti. 虽然是突吉罗罪,但当令取回时应赔偿物品。"Tattha purimadvayaṃ na sameti. 其中前两种不相符。Tañhi kumbhijajjarakaraṇena ca mātikāujukaraṇena ca saddhiṃ ekalakkhaṇaṃ. 因为那与弄破罐子和整直水渠是同一特征。Pacchimaṃ pana dvayaṃ ṭhānā acāventenāpi sakkā kātuṃ. 但后两种即使不使离开原处也能做。Tasmā ettha evaṃ vinicchayaṃ vadanti – ''aṭṭhakathāyaṃ kira 'ṭhānā cāvanassa natthitāya dukkaṭa'nti idaṃ pacchimadvayaṃ sandhāya vuttaṃ. 因此在这里这样判定 - "在注释中说'因为没有使离开原处所以是突吉罗罪'是针对后两种说的。Ṭhānā cāvanaṃ akarontoyeva hi theyyacittena vā vināsetukāmatāya vā jhāpeyyapi, aparibhogampi kareyya. 因为不使离开原处也可能以偷盗之心或想毁坏而烧毁,也可能使不能使用。Purimadvaye pana vuttanayena bhindantassa vā chaḍḍentassa vā ṭhānā cāvanaṃ atthi, tasmā tathā karontassa vināsetukāmatāya bhaṇḍadeyyaṃ, theyyacittena pārājika''nti. 但对前两种,如前所说打破或丢弃时有使离开原处,因此那样做时想毁坏应赔偿物品,以偷盗之心则犯波罗夷罪。"Pāḷiyaṃ ''dukkaṭa''nti vuttattā ayuttanti ce? Na; aññathā gahetabbatthato. 如果说因为经文中说"突吉罗罪"所以不合理?不是;因为应以另一种方式理解。Pāḷiyañhi theyyacittapakkhe ''bhindati vāti udakena sambhindati, chaḍḍeti vāti tattha vamati vā passāvaṃ vā chaḍḍetī''ti evameke vadanti. 因为在经文中关于偷盗之心的部分,有些人这样说:"'打破'是用水冲散,'丢弃'是在那里呕吐或小便。"
Ayaṃ panettha sāro – vinītavatthumhi tiṇajjhāpako viya ṭhānā acāvetukāmova kevalaṃ bhindati, bhinnattā pana telādīni nikkhamanti, yaṃ vā panettha patthinnaṃ, taṃ ekābaddhameva tiṭṭhati. 这里的要点是 - 就像调伏事中烧草的人一样,只是想不使离开原处而打破,但因为打破所以油等流出,或者粘在这里的东西仍然是一体。Achaḍḍetukāmoyeva ca kevalaṃ tattha udakavālikādīni ākirati, ākiṇṇattā pana telaṃ chaḍḍīyati. 只是不想丢弃而在那里倒入水沙等,但因为倒入所以油被丢弃。Tasmā vohāravasena ''bhindati vā chaḍḍeti vā''ti vuccatīti. 因此按照惯用语说"打破或丢弃"。Evametesaṃ padānaṃ attho gahetabbo. 应这样理解这些词的意思。Nāsetukāmatāpakkhe pana itarathāpi yujjati. 但在想毁坏的情况下,另一种解释也合适。Evañhi kathiyamāne pāḷi ca aṭṭhakathā ca pubbāparena saṃsanditvā kathitā honti. 因为这样说时,经文和注释前后一致。Ettāvatāpi ca santosaṃ akatvā ācariye payirupāsitvā vinicchayo veditabboti. 即使到这里也不要满足,应该亲近老师了解判定。
Bhūmaṭṭhakathā niṭṭhitā. 地上物品的注释结束。
Thalaṭṭhakathā 陆地上物品的注释

95. Thalaṭṭhe thale nikkhittanti bhūmitale vā pāsāṇatalapabbatatalādīsu vā yattha katthaci paṭicchanne vā appaṭicchanne vā ṭhapitaṃ thalaṭṭhanti veditabbaṃ. Taṃ sace rāsikataṃ hoti, antokumbhiyaṃ bhājanagatakaraṇamuṭṭhicchedanavinicchayena vinicchinitabbaṃ. Sace ekābaddhaṃ silesaniyyāsādi pakkamadhuphāṇitavinicchayena vinicchinitabbaṃ. Sace garukaṃ hoti bhārabaddhaṃ lohapiṇḍi-guḷapiṇḍi-telamadhughaṭādi vā, kumbhiyaṃ ṭhānācāvanavinicchayena vinicchinitabbaṃ. Saṅkhalikabaddhassa ca ṭhānabhedo sallakkhetabbo. Pattharitvā ṭhapitaṃ pana pāvārattharaṇasāṭakādiṃ ujukaṃ gahetvā ākaḍḍhati, pārimante orimantena phuṭṭhokāsaṃ atikkante pārājikaṃ. Evaṃ sabbadisāsu sallakkhetabbaṃ. Veṭhetvā uddharati, kesaggamattaṃ ākāsagataṃ karontassa pārājikaṃ. Sesaṃ vuttanayamevāti.

Thalaṭṭhakathā niṭṭhitā.

Ākāsaṭṭhakathā



95. Thalaṭṭhe thale nikkhittanti bhūmitale vā pāsāṇatalapabbatatalādīsu vā yattha katthaci paṭicchanne vā appaṭicchanne vā ṭhapitaṃ thalaṭṭhanti veditabbaṃ. "陆地上放置的陆地上的物品"应理解为放在地面上或石头表面、山顶等任何有遮蔽或无遮蔽的地方的物品。Taṃ sace rāsikataṃ hoti, antokumbhiyaṃ bhājanagatakaraṇamuṭṭhicchedanavinicchayena vinicchinitabbaṃ. 如果它是堆积的,应按照罐子内放入容器和掬起的判定来判断。Sace ekābaddhaṃ silesaniyyāsādi pakkamadhuphāṇitavinicchayena vinicchinitabbaṃ. 如果是一体的树胶树脂等,应按照煮好的蜜糖的判定来判断。Sace garukaṃ hoti bhārabaddhaṃ lohapiṇḍi-guḷapiṇḍi-telamadhughaṭādi vā, kumbhiyaṃ ṭhānācāvanavinicchayena vinicchinitabbaṃ. 如果是重物如捆绑的包裹、金属块、糖块、装油蜜的罐子等,应按照罐子使离开原处的判定来判断。Saṅkhalikabaddhassa ca ṭhānabhedo sallakkhetabbo. 对于用锁链绑住的,应注意位置的改变。Pattharitvā ṭhapitaṃ pana pāvārattharaṇasāṭakādiṃ ujukaṃ gahetvā ākaḍḍhati, pārimante orimantena phuṭṭhokāsaṃ atikkante pārājikaṃ. 对于铺开放置的毯子、床单等,直接抓住拉,这边接触的地方超过另一边时犯波罗夷罪。Evaṃ sabbadisāsu sallakkhetabbaṃ. 应这样注意所有方向。Veṭhetvā uddharati, kesaggamattaṃ ākāsagataṃ karontassa pārājikaṃ. 卷起提起,使之悬空哪怕一根头发的距离就犯波罗夷罪。Sesaṃ vuttanayamevāti. 其余如前所说。
Thalaṭṭhakathā niṭṭhitā. 陆地上物品的注释结束。
Ākāsaṭṭhakathā 空中物品的注释

96. Ākāsaṭṭhe morassa chahi ākārehi ṭhānaparicchedo veditabbo – purato mukhatuṇḍakena, pacchato kalāpaggena, ubhayapassesu pakkhapariyantehi, adho pādanakhasikhāya, uddhaṃ sikhaggenāti. Bhikkhu ‘‘sassāmikaṃ ākāsaṭṭhaṃ moraṃ gahessāmī’’ti purato vā tiṭṭhati, hatthaṃ vā pasāreti, moro ākāseyeva pakkhe cāreti, vātaṃ gāhāpetvā gamanaṃ upacchinditvā tiṭṭhati. Tassa bhikkhuno dukkaṭaṃ. Taṃ aphandento hatthena āmasati, dukkaṭameva. Ṭhānā acāvento phandāpeti, thullaccayaṃ. Hatthena pana gahetvā vā aggahetvā vā mukhatuṇḍakena phuṭṭhokāsaṃ kalāpaggaṃ, kalāpaggena vā phuṭṭhokāsaṃ mukhatuṇḍakaṃ atikkāmeti, pārājikaṃ. Tathā vāmapakkhapariyantena phuṭṭhokāsaṃ dakkhiṇapakkhapariyantaṃ, dakkhiṇapakkhapariyantena vā phuṭṭhokāsaṃ vāmapakkhapariyantaṃ atikkāmeti, pārājikaṃ. Tathā pādanakhasikhāya phuṭṭhokāsaṃ sikhaggaṃ, sikhaggena vā phuṭṭhokāsaṃ pādanakhasikhaṃ atikkāmeti, pārājikaṃ.

Ākāsena gacchanto moro sīsādīsu yasmiṃ aṅge nilīyati, taṃ tassa ṭhānaṃ. Tasmā taṃ hatthe nilīnaṃ ito cito ca karontopi phandāpetiyeva, yadi pana itarena hatthena gahetvā ṭhānā cāveti, pārājikaṃ . Itaraṃ hatthaṃ upaneti, moro sayameva uḍḍetvā tattha nilīyati, anāpatti . Aṅge nilīnabhāvaṃ ñatvā theyyacittena ekaṃ padavāraṃ gacchati, thullaccayaṃ. Dutiye pārājikaṃ.

Bhūmiyaṃ ṭhitamoro dvinnaṃ vā pādānaṃ kalāpassa ca vasena tīṇi ṭhānāni labhati. Taṃ ukkhipantassa yāva ekampi ṭhānaṃ pathaviṃ phusati, tāva thullaccayaṃ. Kesaggamattampi pathaviyā mocitamatte pārājikaṃ. Pañjare ṭhitaṃ saha pañjarena uddharati, pārājikaṃ. Yadi pana pādaṃ na agghati, sabbattha agghavasena kātabbaṃ. Antovatthumhi carantaṃ moraṃ theyyacittena padasā bahivatthuṃ nīharanto dvāraparicchedaṃ atikkāmeti, pārājikaṃ. Vaje ṭhitabalībaddassa hi vajo viya antovatthu tassa ṭhānaṃ. Hatthena pana gahetvā antovatthusmimpi ākāsagataṃ karontassa pārājikameva. Antogāme carantampi gāmaparikkhepaṃ atikkāmentassa pārājikaṃ . Sayameva nikkhamitvā gāmūpacāre vā vatthūpacāre vā carantaṃ pana theyyacitto kaṭṭhena vā kathalāya vā utrāsetvā aṭavimukhaṃ karoti, moro uḍḍetvā antogāme vā antovatthumhi vā chadanapiṭṭhe vā nilīyati, rakkhati. Sace pana aṭavimukhe uḍḍeti vā gacchati vā ‘‘aṭaviṃ pavesetvā gahessāmī’’ti parikappe asati pathavito kesaggamattampi uḍḍitamatte vā dutiyapadavāre vā pārājikaṃ. Kasmā? Yasmā gāmato nikkhantassa ṭhitaṭṭhānameva ṭhānaṃ hoti. Kapiñjarādīsupi ayameva vinicchayo.

Sāṭakaṃ vāti vātavegukkhittaṃ pathavitale pattharitvā ṭhapitamiva ākāsena gacchantaṃ khalibaddhaṃ sāṭakaṃ abhimukhāgataṃ hatthena ekasmiṃ ante gaṇhāti, ito cito ca ṭhānaṃ avikopentoyeva gamanupacchede dukkaṭaṃ. Ṭhānācāvanaṃ akaronto cāleti, phandāpane thullaccayaṃ. Ṭhānā cāveti, pārājikaṃ. Ṭhānaparicchedo cassa morasseva chahi ākārehi veditabbo.


96. Ākāsaṭṭhe morassa chahi ākārehi ṭhānaparicchedo veditabbo – purato mukhatuṇḍakena, pacchato kalāpaggena, ubhayapassesu pakkhapariyantehi, adho pādanakhasikhāya, uddhaṃ sikhaggenāti. 应从六个方面了解空中孔雀的位置界限 - 前面是嘴尖,后面是尾端,两侧是翅膀末端,下面是脚爪尖,上面是冠顶。Bhikkhu ''sassāmikaṃ ākāsaṭṭhaṃ moraṃ gahessāmī''ti purato vā tiṭṭhati, hatthaṃ vā pasāreti, moro ākāseyeva pakkhe cāreti, vātaṃ gāhāpetvā gamanaṃ upacchinditvā tiṭṭhati. 比丘想"我要抓这只有主人的空中的孔雀"而站在前面,或伸出手,孔雀在空中移动翅膀,借助风力停止前进而停住。Tassa bhikkhuno dukkaṭaṃ. 那个比丘犯突吉罗罪。Taṃ aphandento hatthena āmasati, dukkaṭameva. 不使它动摇而用手触摸,也是突吉罗罪。Ṭhānā acāvento phandāpeti, thullaccayaṃ. 不使离开原处而使之动摇,犯偷兰遮罪。Hatthena pana gahetvā vā aggahetvā vā mukhatuṇḍakena phuṭṭhokāsaṃ kalāpaggaṃ, kalāpaggena vā phuṭṭhokāsaṃ mukhatuṇḍakaṃ atikkāmeti, pārājikaṃ. 但用手抓住或不抓住,使嘴尖接触的地方超过尾端,或使尾端接触的地方超过嘴尖,犯波罗夷罪。Tathā vāmapakkhapariyantena phuṭṭhokāsaṃ dakkhiṇapakkhapariyantaṃ, dakkhiṇapakkhapariyantena vā phuṭṭhokāsaṃ vāmapakkhapariyantaṃ atikkāmeti, pārājikaṃ. 同样,使左翅末端接触的地方超过右翅末端,或使右翅末端接触的地方超过左翅末端,犯波罗夷罪。Tathā pādanakhasikhāya phuṭṭhokāsaṃ sikhaggaṃ, sikhaggena vā phuṭṭhokāsaṃ pādanakhasikhaṃ atikkāmeti, pārājikaṃ. 同样,使脚爪尖接触的地方超过冠顶,或使冠顶接触的地方超过脚爪尖,犯波罗夷罪。
Ākāsena gacchanto moro sīsādīsu yasmiṃ aṅge nilīyati, taṃ tassa ṭhānaṃ. 空中飞行的孔雀停在头等任何部位,那就是它的位置。Tasmā taṃ hatthe nilīnaṃ ito cito ca karontopi phandāpetiyeva, yadi pana itarena hatthena gahetvā ṭhānā cāveti, pārājikaṃ . 因此即使把停在手上的向这边那边移动也只是使之动摇,但如果用另一只手抓住使离开原处,犯波罗夷罪。Itaraṃ hatthaṃ upaneti, moro sayameva uḍḍetvā tattha nilīyati, anāpatti . 把另一只手靠近,孔雀自己飞过去停在那里,无罪。Aṅge nilīnabhāvaṃ ñatvā theyyacittena ekaṃ padavāraṃ gacchati, thullaccayaṃ. 知道它停在身体部位上,以偷盗之心走一步,犯偷兰遮罪。Dutiye pārājikaṃ. 第二步犯波罗夷罪。
Bhūmiyaṃ ṭhitamoro dvinnaṃ vā pādānaṃ kalāpassa ca vasena tīṇi ṭhānāni labhati. 站在地上的孔雀根据两只脚和尾巴得到三个位置。Taṃ ukkhipantassa yāva ekampi ṭhānaṃ pathaviṃ phusati, tāva thullaccayaṃ. 提起它时,只要还有一个位置接触地面,就是偷兰遮罪。Kesaggamattampi pathaviyā mocitamatte pārājikaṃ. 使之离开地面哪怕一根头发的距离就犯波罗夷罪。Pañjare ṭhitaṃ saha pañjarena uddharati, pārājikaṃ. 连笼子一起提起在笼子里的,犯波罗夷罪。Yadi pana pādaṃ na agghati, sabbattha agghavasena kātabbaṃ. 但如果不值一钱,在所有情况下都应按价值判断。Antovatthumhi carantaṃ moraṃ theyyacittena padasā bahivatthuṃ nīharanto dvāraparicchedaṃ atikkāmeti, pārājikaṃ. 以偷盗之心用脚把在院子里走动的孔雀赶出院子,越过门的界限时犯波罗夷罪。Vaje ṭhitabalībaddassa hi vajo viya antovatthu tassa ṭhānaṃ. 因为院子就像站在牛栏里的牛的牛栏一样是它的位置。Hatthena pana gahetvā antovatthusmimpi ākāsagataṃ karontassa pārājikameva. 但用手抓住即使在院子里使之悬空也犯波罗夷罪。Antogāme carantampi gāmaparikkhepaṃ atikkāmentassa pārājikaṃ . 即使是在村子里走动的,使之越过村界时也犯波罗夷罪。Sayameva nikkhamitvā gāmūpacāre vā vatthūpacāre vā carantaṃ pana theyyacitto kaṭṭhena vā kathalāya vā utrāsetvā aṭavimukhaṃ karoti, moro uḍḍetvā antogāme vā antovatthumhi vā chadanapiṭṭhe vā nilīyati, rakkhati. 但它自己出来在村子附近或院子附近走动时,以偷盗之心用木头或瓦片惊吓使之朝向森林,孔雀飞起来停在村子里或院子里或屋顶上,无罪。Sace pana aṭavimukhe uḍḍeti vā gacchati vā ''aṭaviṃ pavesetvā gahessāmī''ti parikappe asati pathavito kesaggamattampi uḍḍitamatte vā dutiyapadavāre vā pārājikaṃ. 但如果它朝森林方向飞或走,没有"让它进入森林后我再抓"的打算,从地面飞起哪怕一根头发的距离或走第二步时就犯波罗夷罪。Kasmā? Yasmā gāmato nikkhantassa ṭhitaṭṭhānameva ṭhānaṃ hoti. 为什么?因为对于从村子出来的,站立的地方就是它的位置。Kapiñjarādīsupi ayameva vinicchayo. 对于其他鸟类也是这样判断。
Sāṭakaṃ vāti vātavegukkhittaṃ pathavitale pattharitvā ṭhapitamiva ākāsena gacchantaṃ khalibaddhaṃ sāṭakaṃ abhimukhāgataṃ hatthena ekasmiṃ ante gaṇhāti, ito cito ca ṭhānaṃ avikopentoyeva gamanupacchede dukkaṭaṃ. "或布"是指被风吹起的好像铺在地面上一样在空中飘动的布,迎面而来时用手抓住一端,不改变位置而只是停止移动,犯突吉罗罪。Ṭhānācāvanaṃ akaronto cāleti, phandāpane thullaccayaṃ. 不使离开原处而摇动,使动摇时犯偷兰遮罪。Ṭhānā cāveti, pārājikaṃ. 使离开原处,犯波罗夷罪。Ṭhānaparicchedo cassa morasseva chahi ākārehi veditabbo. 它的位置界限也应像孔雀一样从六个方面了解。


Abaddhasāṭako pana ekasmiṃ ante gahitamatteva dutiyenantena patitvā bhūmiyaṃ patiṭṭhāti, tassa dve ṭhānāni honti – hattho ceva bhūmi ca. Taṃ yathāgahitameva paṭhamaṃ gahitokāsappadesato cāleti, thullaccayaṃ. Pacchā bhūmito dutiyahatthena vā pādena vā ukkhipati, pārājikaṃ. Paṭhamaṃ vā bhūmito uddharati, thullaccayaṃ. Pacchā gahitokāsappadesato cāveti, pārājikaṃ. Gahaṇaṃ vā amuñcanto ujukameva hatthaṃ onāmetvā bhūmigataṃ katvā teneva hatthena ukkhipati, pārājikaṃ. Veṭhanepi ayameva vinicchayo.

Hiraññaṃvā suvaṇṇaṃ vā chijjamānanti manussānaṃ alaṅkarontānaṃ gīveyyakādipiḷandhanaṃ vā suvaṇṇasalākaṃ chindantānaṃ suvaṇṇakārānaṃ suvaṇṇakhaṇḍaṃ vā chijjamānaṃ patati, tañce bhikkhu ākāsena āgacchantaṃ theyyacitto hatthena gaṇhāti, gahaṇameva ṭhānaṃ. Gahitappadesato hatthaṃ apaneti, pārājikaṃ. Cīvare patitaṃ hatthena ukkhipati, pārājikaṃ. Anuddharitvāva yāti, dutiye padavāre pārājikaṃ. Patte patitepi eseva nayo. Sīse vā mukhe vā pāde vā patiṭṭhitaṃ hatthena gaṇhāti, pārājikaṃ. Aggahetvāva yāti, dutiye padavāre pārājikaṃ. Yattha katthaci patati, tassa patitokāsova ṭhānaṃ, na sabbaṃ aṅgapaccaṅgaṃ pattacīvaraṃ vāti.

Ākāsaṭṭhakathā niṭṭhitā.

Vehāsaṭṭhakathā



Abaddhasāṭako pana ekasmiṃ ante gahitamatteva dutiyenantena patitvā bhūmiyaṃ patiṭṭhāti, tassa dve ṭhānāni honti – hattho ceva bhūmi ca. 但没有系住的布,一端刚被抓住另一端就落在地上,它有两个位置 - 手和地面。Taṃ yathāgahitameva paṭhamaṃ gahitokāsappadesato cāleti, thullaccayaṃ. 先从抓住的地方移动它,犯偷兰遮罪。Pacchā bhūmito dutiyahatthena vā pādena vā ukkhipati, pārājikaṃ. 后来用另一只手或脚从地上提起,犯波罗夷罪。Paṭhamaṃ vā bhūmito uddharati, thullaccayaṃ. 或者先从地上提起,犯偷兰遮罪。Pacchā gahitokāsappadesato cāveti, pārājikaṃ. 后来从抓住的地方移开,犯波罗夷罪。Gahaṇaṃ vā amuñcanto ujukameva hatthaṃ onāmetvā bhūmigataṃ katvā teneva hatthena ukkhipati, pārājikaṃ. 或者不放开抓住的地方,直接把手放低使之接触地面,再用同一只手提起,犯波罗夷罪。Veṭhanepi ayameva vinicchayo. 对于包裹也是这样判断。
Hiraññaṃvā suvaṇṇaṃ vā chijjamānanti manussānaṃ alaṅkarontānaṃ gīveyyakādipiḷandhanaṃ vā suvaṇṇasalākaṃ chindantānaṃ suvaṇṇakārānaṃ suvaṇṇakhaṇḍaṃ vā chijjamānaṃ patati, tañce bhikkhu ākāsena āgacchantaṃ theyyacitto hatthena gaṇhāti, gahaṇameva ṭhānaṃ. "正在切割的金或金子"是指人们装饰时的项链等饰品,或金匠切割金条时掉落的金块,如果比丘以偷盗之心用手抓住从空中飞来的,抓住的地方就是位置。Gahitappadesato hatthaṃ apaneti, pārājikaṃ. 从抓住的地方移开手,犯波罗夷罪。Cīvare patitaṃ hatthena ukkhipati, pārājikaṃ. 用手提起落在衣服上的,犯波罗夷罪。Anuddharitvāva yāti, dutiye padavāre pārājikaṃ. 不提起而走,第二步犯波罗夷罪。Patte patitepi eseva nayo. 落在钵里也是这个道理。Sīse vā mukhe vā pāde vā patiṭṭhitaṃ hatthena gaṇhāti, pārājikaṃ. 用手抓住停在头上或嘴里或脚上的,犯波罗夷罪。Aggahetvāva yāti, dutiye padavāre pārājikaṃ. 不抓住而走,第二步犯波罗夷罪。Yattha katthaci patati, tassa patitokāsova ṭhānaṃ, na sabbaṃ aṅgapaccaṅgaṃ pattacīvaraṃ vāti. 无论落在哪里,它落下的地方就是位置,不是全身或钵衣。
Ākāsaṭṭhakathā niṭṭhitā. 空中物品的注释结束。
Vehāsaṭṭhakathā 高处物品的注释

97. Vehāsaṭṭhe mañcapīṭhādīsu ṭhapitaṃ bhaṇḍaṃ āmāsaṃ vā hotu anāmāsaṃ vā, theyyacittena āmasantassa dukkaṭaṃ. Mañcapīṭhesu ṭhapitabhaṇḍesu panettha thalaṭṭhe vuttanayena vinicchayo veditabbo. Ayaṃ pana viseso – sace khaliyā baddhasāṭako mañce vā pīṭhe vā patthaṭo majjhena mañcatalaṃ na phusati, mañcapādeva phusati, tesaṃ vasena ṭhānaṃ veditabbaṃ. Pādānaṃ upari phuṭṭhokāsameva hi atikkamitamattena tattha pārājikaṃ hoti. Saha mañcapīṭhehi harantassa pana mañcapīṭhapādānaṃ patiṭṭhitokāsavasena ṭhānaṃ veditabbaṃ.

Cīvaravaṃse vāti cīvaraṭhapanatthāya bandhitvā ṭhapite vaṃse vā kaṭṭhadaṇḍake vā. Tattha saṃharitvā pārato antaṃ orato bhogaṃ katvā ṭhapitacīvarassa patiṭṭhitokāsena phuṭṭhokāsova ṭhānaṃ, na sabbo cīvaravaṃso. Tasmā theyyacittena taṃ bhoge gahetvā ākaḍḍhantassa pārato vaṃse patiṭṭhitokāsaṃ orato cīvarena vaṃsassa phuṭṭhappadesaṃ atikkāmentassa ekadvaṅgulamattākaḍḍhaneneva pārājikaṃ. Ante gahetvā ākaḍḍhantassāpi eseva nayo. Tattheva pana cīvaravaṃse vāmato vā dakkhiṇato vā sārentassa vāmantena dakkhiṇantaṭṭhānaṃ dakkhiṇantena vā vāmantaṭṭhānaṃ atikkantamatte dasadvādasaṅgulamattasāraṇeneva pārājikaṃ. Uddhaṃ ukkhipantassa kesaggamattukkhipanena pārājikaṃ. Cīvaravaṃsaṃ phusantaṃ vā aphusantaṃ vā rajjukena bandhitvā ṭhapitacīvaraṃ mocentassa thullaccayaṃ, mutte pārājikaṃ. Muttamattameva hi taṃ ‘‘ṭhānā cuta’’nti saṅkhyaṃ gacchati. Vaṃse veṭhetvā ṭhapitaṃ nibbeṭhentassa thullaccayaṃ, nibbeṭhitamatte pārājikaṃ. Valayaṃ katvā ṭhapite valayaṃ chindati vā moceti vā ekaṃ vā vaṃsakoṭiṃ mocetvā nīharati, thullaccayaṃ . Chinnamatte muttamatte nīhaṭamatte ca pārājikaṃ. Tathā akatvāva cīvaravaṃse ito cito ca sāreti, rakkhati tāva. Valayassa hi sabbopi cīvaravaṃso ṭhānaṃ. Kasmā? Tattha saṃsaraṇadhammatāya. Yadā pana naṃ hatthena gahetvā ākāsagataṃ karoti, pārājikaṃ. Pasāretvā ṭhapitassa patiṭṭhitokāsena phuṭṭhokāsova ṭhānaṃ. Tattha saṃharitvā ṭhapite vuttanayena vinicchayo veditabbo. Yaṃ pana ekenantena bhūmiṃ phusitvā ṭhitaṃ hoti, tassa cīvaravaṃse ca bhūmiyañca patiṭṭhitokāsavasena dve ṭhānāni. Tattha bhūmiyaṃ ekenantena patiṭṭhite abaddhasāṭake vuttanayeneva vinicchayo veditabbo. Cīvararajjuyāpi ayameva vinicchayo.


97. Vehāsaṭṭhe mañcapīṭhādīsu ṭhapitaṃ bhaṇḍaṃ āmāsaṃ vā hotu anāmāsaṃ vā, theyyacittena āmasantassa dukkaṭaṃ. 在高处如座椅等放置的物品，无论是有主的还是无主的，若以偷盗之心去触摸，则犯突吉罗罪。Mañcapīṭhesu ṭhapitabhaṇḍesu panettha thalaṭṭhe vuttanayena vinicchayo veditabbo. 在座椅上放置的物品应按照前述的地面上物品的判断来判断。Ayaṃ pana viseso – sace khaliyā baddhasāṭako mañce vā pīṭhe vā patthaṭo majjhena mañcatalaṃ na phusati, mañcapādeva phusati, tesaṃ vasena ṭhānaṃ veditabbaṃ. 这里有一个特别的情况 - 如果没有系住的布在座椅或凳子上被抓住,而中间的座椅底部不接触,只接触座椅的脚,则应根据此判断位置。Pādānaṃ upari phuṭṭhokāsameva hi atikkamitamattena tattha pārājikaṃ hoti. 只有脚上接触的地方超过一点就犯波罗夷罪。Saha mañcapīṭhehi harantassa pana mañcapīṭhapādānaṃ patiṭṭhitokāsavasena ṭhānaṃ veditabbaṃ. 当与座椅一起提起时,应根据座椅脚上的位置判断。
Cīvaravaṃse vāti cīvaraṭhapanatthāya bandhitvā ṭhapite vaṃse vā kaṭṭhidaṇḍake vā. "在衣物上"是指为放置衣物而系住的衣物或木杆。Tattha saṃharitvā pārato antaṃ orato bhogaṃ katvā ṭhapitacīvarassa patiṭṭhitokāsena phuṭṭhokāsova ṭhānaṃ, na sabbo cīvaravaṃso. 在那里收起、向上、向下放置的衣物接触的地方就是位置,而不是所有的衣物。Tasmā theyyacittena taṃ bhoge gahetvā ākaḍḍhantassa pārato vaṃse patiṭṭhitokāsaṃ orato cīvarena vaṃsassa phuṭṭhappadesaṃ atikkāmentassa ekadvaṅgulamattākaḍḍhaneneva pārājikaṃ. 因此,如果以偷盗之心抓住该物品并提起,超过一到两指的距离也犯波罗夷罪。Ante gahetvā ākaḍḍhantassāpi eseva nayo. 同样,如果从后面抓住提起也是这个道理。Tattheva pana cīvaravaṃse vāmato vā dakkhiṇato vā sārentassa vāmantena dakkhiṇantaṭṭhānaṃ dakkhiṇantena vā vāmantaṭṭhānaṃ atikkantamatte dasadvādasaṅgulamattasāraṇeneva pārājikaṃ. 在那里,如果从左或右提起,从左侧超过右侧或从右侧超过左侧,超过十到十二指的距离也犯波罗夷罪。Uddhaṃ ukkhipantassa kesaggamattukkhipanena pārājikaṃ. 提起时哪怕一根头发的高度也犯波罗夷罪。Cīvaravaṃsaṃ phusantaṃ vā aphusantaṃ vā rajjukena bandhitvā ṭhapitacīvaraṃ mocentassa thullaccayaṃ, mutte pārājikaṃ. 不论是接触或不接触的衣物,如果用绳子绑住的衣物被解开,犯偷兰遮罪,解开时犯波罗夷罪。Muttamattameva hi taṃ ‘‘ṭhānā cuta’’nti saṅkhyaṃ gacchati. 只要解开一点就算是"位置消失"。Vaṃse veṭhetvā ṭhapitaṃ nibbeṭhentassa thullaccayaṃ, nibbeṭhitamatte pārājikaṃ. 如果在衣物上被扭动而放置,犯偷兰遮罪,而解开时犯波罗夷罪。Valayaṃ katvā ṭhapite valayaṃ chindati vā moceti vā ekaṃ vā vaṃsakoṭiṃ mocetvā nīharati, thullaccayaṃ. 如果放置的环被切割或解开,或解开一根或多根的衣物,犯偷兰遮罪。Chinnamatte muttamatte nīhaṭamatte ca pārājikaṃ. 同样,如果不解开而从这里到那里移动,只要保持就好。Tathā akatvāva cīvaravaṃse ito cito ca sāreti, rakkhati tāva. 因为环的所有衣物都是位置。Kasmā? Tattha saṃsaraṇadhammatāya. 为什么？因为那里是流动的特性。Yadā pana naṃ hatthena gahetvā ākāsagataṃ karoti, pārājikaṃ. 当用手抓住使之悬空时，犯波罗夷罪。Pasāretvā ṭhapitassa patiṭṭhitokāsena phuṭṭhokāsova ṭhānaṃ. 伸展后放置的接触的地方就是位置。Tattha saṃharitvā ṭhapite vuttanayena vinicchayo veditabbo. 在那里收起放置的应按照前述的判断来判断。Yaṃ pana ekenantena bhūmiṃ phusitvā ṭhitaṃ hoti, tassa cīvaravaṃse ca bhūmiyañca patiṭṭhitokāsavasena dve ṭhānāni. 如果一端接触地面而停住,则根据衣物和地面的接触位置有两个位置。Tattha bhūmiyaṃ ekenantena patiṭṭhite abaddhasāṭake vuttanayeneva vinicchayo veditabbo. 在地面上停住的无系布应按照前述的判断来判断。Cīvararajjuyāpi ayameva vinicchayo. 对于衣物和绳索也是同样的判断。


Aṅkusake laggetvā ṭhapitabhaṇḍaṃ pana bhesajjaghaṭo vā bhesajjatthavikā vā sace bhittiṃ vā bhūmiṃ vā aphusitvā ṭhapitaṃ lagganakaṃ ghaṃsantassa nīharato aṅkusakoṭito nikkhantamatte pārājikaṃ. Lagganakaṃ baddhaṃ hoti, bundena ukkhipitvā ākāsagataṃ karontassa aṅkusakoṭito anikkhantepi pārājikaṃ. Bhittinissitaṃ hoti, paṭhamaṃ aṅkusakoṭito nīharati, thullaccayaṃ. Pacchā bhittiṃ moceti, pārājikaṃ. Paṭhamaṃ bhittiṃ mocetvā pacchā aṅkusato nīharantassāpi eseva nayo. Sace pana bhāriyaṃ bhaṇḍaṃ nīharituṃ asakkonto sayaṃ bhittinissitaṃ katvā aṅkusato nīharati, puna bhittiṃ amocetvāpi aṅkusato nīhaṭamatteyeva pārājikaṃ. Attanā kataṭṭhānañhi ṭhānaṃ na hoti. Bhūmiṃ phusitvā ṭhitassa pana dve eva ṭhānāni. Tattha vuttoyeva vinicchayo . Yaṃ pana sikkāya pakkhipitvā laggitaṃ hoti, taṃ sikkāto nīharantassāpi saha sikkāya aṅkusato nīharantassāpi pārājikaṃ. Bhittibhūmisannissitavasena cettha ṭhānabhedopi veditabbo.

Bhittikhīloti ujukaṃ katvā bhittiyaṃ ākoṭito vā tatthajātako eva vā; nāgadanto pana vaṅko ākoṭito eva. Tesu laggetvā ṭhapitaṃ aṅkusake vuttanayeneva vinicchinitabbaṃ. Dvīsu tīsu pana paṭipāṭiyā ṭhitesu āropetvā ṭhapitaṃ kuntaṃ vā bhindivālaṃ vā agge vā bunde vā gahetvā ākaḍḍhati, ekamekassa phuṭṭhokāsamatte atikkante pārājikaṃ. Phuṭṭhokāsamattameva hi tesaṃ ṭhānaṃ hoti, na sabbe khīlā vā nāgadantā vā. Bhittiabhimukho ṭhatvā majjhe gahetvā ākaḍḍhati, orimantena phuṭṭhokāsaṃ pārimantena atikkantamatte pārājikaṃ. Parato pellentassāpi eseva nayo. Hatthena gahetvā ujukaṃ ukkhipanto kesaggamattampi ākāsagataṃ karoti, pārājikaṃ. Bhittiṃ nissāya ṭhapitaṃ bhittiṃ ghaṃsanto ākaḍḍhati, aggena phuṭṭhokāsaṃ bundaṃ, bundena vā phuṭṭhokāsaṃ aggaṃ atikkāmentassa pārājikaṃ . Bhittiabhimukho ṭhatvā ākaḍḍhanto ekenantena phuṭṭhokāsaṃ aparantaṃ atikkāmeti, pārājikaṃ. Ujukaṃ ukkhipanto kesaggamattaṃ ākāsagataṃ karoti, pārājikaṃ.

Rukkhe vā laggitanti tālarukkhādīsu āropetvā laggite aṅkusakādīsu vuttanayena vinicchayo veditabbo. Tatthajātakaṃ pana tālapiṇḍiṃ cālentassa thullaccayaṃ. Yasmiṃ phale pārājikavatthu pūrati, tasmiṃ bandhanā muttamatte pārājikaṃ. Piṇḍiṃ chindati, pārājikaṃ. Aggena paṇṇantaraṃ āropetvā ṭhapitā dve ṭhānāni labhati – ṭhapitaṭṭhānañca vaṇṭaṭṭhānañca; tattha vuttanayena vinicchayo veditabbo. Yo pana ‘‘chinnamattā patamānā saddaṃ kareyyā’’ti bhayena sayaṃ aggena paṇṇantaraṃ āropetvā chindati, chinnamatte pārājikaṃ . Attanā kataṭṭhānañhi ṭhānaṃ na hoti. Etena upāyena sabbarukkhānaṃ pupphaphalesu vinicchayo veditabbo.

Pattādhārakepīti ettha rukkhādhārako vā hotu valayādhārako vā daṇḍādhārako vā yaṃkiñci pattaṭṭhapanakaṃ pacchikāpi hotu pattādhārako tveva saṅkhyaṃ gacchati. Tattha ṭhapitapattassa pattena phuṭṭhokāso eva ṭhānaṃ. Tattha rukkhādhārake pañcahākārehi ṭhānaparicchedo hoti. Tattha ṭhitaṃ pattaṃ mukhavaṭṭiyaṃ gahetvā catūsu disāsu yato kutoci kaḍḍhanto ekenantena phuṭṭhokāsaṃ aparantaṃ atikkāmeti, pārājikaṃ. Uddhaṃ kesaggamattaṃ ukkhipato pārājikaṃ. Sahādhārakena harantassāpi eseva nayoti.

Vehāsaṭṭhakathā niṭṭhitā.

Udakaṭṭhakathā



Aṅkusake laggetvā ṭhapitabhaṇḍaṃ pana bhesajjaghaṭo vā bhesajjatthavikā vā sace bhittiṃ vā bhūmiṃ vā aphusitvā ṭhapitaṃ lagganakaṃ ghaṃsantassa nīharato aṅkusakoṭito nikkhantamatte pārājikaṃ. 挂在钩子上的物品如药罐或药袋,如果不接触墙壁或地面而放置,摩擦挂钩取出时,刚从钩尖脱离就犯波罗夷罪。Lagganakaṃ baddhaṃ hoti, bundena ukkhipitvā ākāsagataṃ karontassa aṅkusakoṭito anikkhantepi pārājikaṃ. 如果挂钩是绑住的,用底部提起使之悬空,即使没有从钩尖脱离也犯波罗夷罪。Bhittinissitaṃ hoti, paṭhamaṃ aṅkusakoṭito nīharati, thullaccayaṃ. 如果依靠墙壁,先从钩尖取出,犯偷兰遮罪。Pacchā bhittiṃ moceti, pārājikaṃ. 后来从墙壁脱离,犯波罗夷罪。Paṭhamaṃ bhittiṃ mocetvā pacchā aṅkusato nīharantassāpi eseva nayo. 先从墙壁脱离后从钩子取出也是同样的道理。Sace pana bhāriyaṃ bhaṇḍaṃ nīharituṃ asakkonto sayaṃ bhittinissitaṃ katvā aṅkusato nīharati, puna bhittiṃ amocetvāpi aṅkusato nīhaṭamatteyeva pārājikaṃ. 但如果无法取出重物,自己让它靠墙后从钩子取出,即使没有再从墙壁脱离,一从钩子取出就犯波罗夷罪。Attanā kataṭṭhānañhi ṭhānaṃ na hoti. 因为自己造成的位置不算位置。Bhūmiṃ phusitvā ṭhitassa pana dve eva ṭhānāni. 但接触地面而停住的有两个位置。Tattha vuttoyeva vinicchayo . 在那里已经说过的判断。Yaṃ pana sikkāya pakkhipitvā laggitaṃ hoti, taṃ sikkāto nīharantassāpi saha sikkāya aṅkusato nīharantassāpi pārājikaṃ. 但如果放入环中而挂住,从环中取出或连同环一起从钩子取出都犯波罗夷罪。Bhittibhūmisannissitavasena cettha ṭhānabhedopi veditabbo. 这里也应根据依靠墙壁或地面来理解位置的区别。
Bhittikhīloti ujukaṃ katvā bhittiyaṃ ākoṭito vā tatthajātako eva vā; nāgadanto pana vaṅko ākoṭito eva. "墙钉"是指直接钉在墙上的或生长在那里的;而"象牙"是指弯曲钉上的。Tesu laggetvā ṭhapitaṃ aṅkusake vuttanayeneva vinicchinitabbaṃ. 挂在这些上面放置的应按照钩子所说的方式判断。Dvīsu tīsu pana paṭipāṭiyā ṭhitesu āropetvā ṭhapitaṃ kuntaṃ vā bhindivālaṃ vā agge vā bunde vā gahetvā ākaḍḍhati, ekamekassa phuṭṭhokāsamatte atikkante pārājikaṃ. 但在两个三个排列的上面放置的矛或锥,抓住尖端或底部拉,每一个接触的地方一超过就犯波罗夷罪。Phuṭṭhokāsamattameva hi tesaṃ ṭhānaṃ hoti, na sabbe khīlā vā nāgadantā vā. 因为只有接触的地方是它们的位置,不是所有的钉子或象牙。Bhittiabhimukho ṭhatvā majjhe gahetvā ākaḍḍhati, orimantena phuṭṭhokāsaṃ pārimantena atikkantamatte pārājikaṃ. 面对墙壁站立,抓住中间拉,这边接触的地方被另一边超过时就犯波罗夷罪。Parato pellentassāpi eseva nayo. 向前推也是同样的道理。Hatthena gahetvā ujukaṃ ukkhipanto kesaggamattampi ākāsagataṃ karoti, pārājikaṃ. 用手抓住直接提起,使之悬空哪怕一根头发的距离也犯波罗夷罪。Bhittiṃ nissāya ṭhapitaṃ bhittiṃ ghaṃsanto ākaḍḍhati, aggena phuṭṭhokāsaṃ bundaṃ, bundena vā phuṭṭhokāsaṃ aggaṃ atikkāmentassa pārājikaṃ . 靠墙放置的,摩擦墙壁拉,尖端接触的地方被底部超过,或底部接触的地方被尖端超过时犯波罗夷罪。Bhittiabhimukho ṭhatvā ākaḍḍhanto ekenantena phuṭṭhokāsaṃ aparantaṃ atikkāmeti, pārājikaṃ. 面对墙壁站立拉,一端接触的地方被另一端超过时犯波罗夷罪。Ujukaṃ ukkhipanto kesaggamattaṃ ākāsagataṃ karoti, pārājikaṃ. 直接提起使之悬空哪怕一根头发的距离也犯波罗夷罪。
Rukkhe vā laggitanti tālarukkhādīsu āropetvā laggite aṅkusakādīsu vuttanayena vinicchayo veditabbo. "挂在树上"是指挂在棕榈树等上面,应按照钩子等所说的方式判断。Tatthajātakaṃ pana tālapiṇḍiṃ cālentassa thullaccayaṃ. 但移动生长在那里的棕榈果串时犯偷兰遮罪。Yasmiṃ phale pārājikavatthu pūrati, tasmiṃ bandhanā muttamatte pārājikaṃ. 在哪个果子达到波罗夷罪的量时,从绑住的地方脱离一点就犯波罗夷罪。Piṇḍiṃ chindati, pārājikaṃ. 切断果串犯波罗夷罪。Aggena paṇṇantaraṃ āropetvā ṭhapitā dve ṭhānāni labhati – ṭhapitaṭṭhānañca vaṇṭaṭṭhānañca; tattha vuttanayena vinicchayo veditabbo. 用尖端插入叶子间放置的得到两个位置 - 放置的位置和茎的位置;应按照那里所说的方式判断。Yo pana ''chinnamattā patamānā saddaṃ kareyyā''ti bhayena sayaṃ aggena paṇṇantaraṃ āropetvā chindati, chinnamatte pārājikaṃ . 但谁因为害怕"一切断就会掉下来发出声音"而自己用尖端插入叶子间后切断,切断时就犯波罗夷罪。Attanā kataṭṭhānañhi ṭhānaṃ na hoti. 因为自己造成的位置不算位置。Etena upāyena sabbarukkhānaṃ pupphaphalesu vinicchayo veditabbo. 应以此方法判断所有树的花果。
Pattādhārakepīti ettha rukkhādhārako vā hotu valayādhārako vā daṇḍādhārako vā yaṃkiñci pattaṭṭhapanakaṃ pacchikāpi hotu pattādhārako tveva saṅkhyaṃ gacchati. "在钵架上"这里无论是木架还是环架还是杆架,任何放钵的东西甚至篮子都算作钵架。Tattha ṭhapitapattassa pattena phuṭṭhokāso eva ṭhānaṃ. 在那里放置的钵,钵接触的地方就是位置。Tattha rukkhādhārake pañcahākārehi ṭhānaparicchedo hoti. 在那里木架有五种方式界定位置。Tattha ṭhitaṃ pattaṃ mukhavaṭṭiyaṃ gahetvā catūsu disāsu yato kutoci kaḍḍhanto ekenantena phuṭṭhokāsaṃ aparantaṃ atikkāmeti, pārājikaṃ. 在那里放置的钵,抓住口缘从四个方向任何一个方向拉,一端接触的地方被另一端超过时犯波罗夷罪。Uddhaṃ kesaggamattaṃ ukkhipato pārājikaṃ. 向上提起哪怕一根头发的距离也犯波罗夷罪。Sahādhārakena harantassāpi eseva nayoti. 连同架子一起拿走也是同样的道理。
Vehāsaṭṭhakathā niṭṭhitā. 高处物品的注释结束。
Udakaṭṭhakathā 水中物品的注释

98. Udakaṭṭhe – udake nikkhittaṃ hotīti rājabhayādibhītehi udakena avinassanadhammesu tambalohabhājanādīsu suppaṭicchannaṃ katvā pokkharaṇīādīsu asandanake udake nikkhittaṃ. Tassa patiṭṭhitokāsoyeva ṭhānaṃ, na sabbaṃ udakaṃ. Gacchati vā āpatti dukkaṭassāti agambhīre udake padasā gacchantassa padavāre padavāre dukkaṭaṃ. Gambhīre hatthehi vā pādehi vā payogaṃ karontassa hatthavārehi vā padavārehi vā payoge payoge dukkaṭaṃ. Eseva nayo kumbhigahaṇatthaṃ nimujjanummujjanesu. Sace pana antarā kiñci udakasappaṃ vā vāḷamacchaṃ vā disvā bhīto palāyati, anāpatti. Āmasanādīsu bhūmigatāya kumbhiyā vuttanayeneva vinicchayo veditabbo . Ayaṃ pana viseso – tattha bhūmiṃ khaṇitvā kaḍḍhati, idha kaddame osāreti. Evaṃ chahākārehi ṭhānaparicchedo hoti.

Uppalādīsu yasmiṃ pupphe vatthuṃ pūreti, tasmiṃ chinnamatte pārājikaṃ. Uppalajātikānañcettha yāva ekasmimpi passe vāko na chijjati, tāva rakkhati. Padumajātikānaṃ pana daṇḍe chinne abbhantare suttaṃ acchinnampi na rakkhati. Sāmikehi chinditvā ṭhapitāni uppalādīni honti, yaṃ vatthuṃ pūreti, tasmiṃ uddhaṭe pārājikaṃ. Hatthakabaddhāni honti, yasmiṃ hatthake vatthu pūrati, tasmiṃ uddhaṭe pārājikaṃ. Bhārabaddhāni honti, taṃ bhāraṃ channaṃ ākārānaṃ yena kenaci ākārena ṭhānā cāventassa bhūmaṭṭhakumbhiyaṃ vuttanayena pārājikaṃ. Dīghanāḷāni uppalādīni honti, pupphesu vā nāḷesu vā veṇiṃ katvā udakapiṭṭhe rajjukesu tiṇāni santharitvā ṭhapenti vā bandhanti vā, tesaṃ dīghato pupphaggena ca nāḷantena ca tiriyaṃ pariyantehi heṭṭhā patiṭṭhitokāsena uddhaṃ upari ṭhitassa piṭṭhiyāti chahākārehi ṭhānā cāvanaparicchedo veditabbo.

Yopi udakapiṭṭhiyaṃ ṭhapitapupphakalāpaṃ udakaṃ cāletvā vīciṃ uṭṭhāpetvā kesaggamattampi yathāṭhitaṭṭhānato cāveti, pārājikaṃ. Atha pana parikappeti ‘‘ettha gataṃ gahessāmī’’ti, rakkhati tāva; gataṭṭhāne pana uddharato pārājikaṃ. Udakato accuggatassa pupphassa sakalamudakaṃ ṭhānaṃ, taṃ uppāṭetvā ujukaṃ uddharantassa nāḷante kesaggamattaṃ udakato atikkante pārājikaṃ. Pupphe gahetvā apanāmetvā ākaḍḍhanto uppāṭeti, na udakaṃ ṭhānaṃ, uppāṭitamatte pārājikaṃ. Kalāpabaddhāni pupphāni udakaṭṭhāne vā rukkhe vā gacche vā bandhitvā ṭhapenti, bandhanaṃ amocetvā ito cito ca karontassa thullaccayaṃ, bandhane muttamatte pārājikaṃ. Paṭhamaṃ bandhanaṃ mocetvā pacchā harati, ettha chahākārehi ṭhānaparicchedoti idaṃ ubhayaṃ mahāpaccariyādīsu vuttaṃ. Paduminiyaṃ pupphāni saha paduminiṃyā gaṇhitukāmassa pupphanāḷehi ca pattanāḷehi ca phuṭṭhaudakavasena uddhañceva tiriyañca ṭhānaparicchedo veditabbo. Taṃ panassa paduminiṃ anuppāṭetvā pupphāni vā pattāni vā attano abhimukhaṃ ākaḍḍhantassa thullaccayaṃ. Uppāṭitamatte pārājikaṃ.


98. Udakaṭṭhe – udake nikkhittaṃ hotīti rājabhayādibhītehi udakena avinassanadhammesu tambalohabhājanādīsu suppaṭicchannaṃ katvā pokkharaṇīādīsu asandanake udake nikkhittaṃ. 在水中 - 说是水中放置的，指的是因害怕国王等而将水放在不易消失的物品中，如铜器等，确保水不会溢出而放置在水池等不沉的水中。Tassa patiṭṭhitokāsoyeva ṭhānaṃ, na sabbaṃ udakaṃ. 其接触的地方就是位置，而不是所有的水。Gacchati vā āpatti dukkaṭassāti agambhīre udake padasā gacchantassa padavāre padavāre dukkaṭaṃ. 若在深水中行走，每一步都犯偷兰遮罪。Gambhīre hatthehi vā pādehi vā payogaṃ karontassa hatthavārehi vā padavārehi vā payoge payoge dukkaṭaṃ. 在深水中用手或脚进行操作时，每次用手或脚的接触都犯偷兰遮罪。Eseva nayo kumbhigahaṇatthaṃ nimujjanummujjanesu. 这个原则同样适用于抓取、浸入、拔出等情况。Sace pana antarā kiñci udakasappaṃ vā vāḷamacchaṃ vā disvā bhīto palāyati, anāpatti. 如果看到水蛇或鳄鱼而感到害怕逃走，则不算犯规。Āmasanādīsu bhūmigatāya kumbhiyā vuttanayeneva vinicchayo veditabbo . 在饮水等情况下，接触地面的水应按照前述的判断来判断。Ayaṃ pana viseso – tattha bhūmiṃ khaṇitvā kaḍḍhati, idha kaddame osāreti. 这里有一个特别的情况 - 在那里是挖掘后取出，这里是将水倒出。Evaṃ chahākārehi ṭhānaparicchedo hoti. 以此六种方式界定位置。
Uppalādīsu yasmiṃ pupphe vatthuṃ pūreti, tasmiṃ chinnamatte pārājikaṃ. 在莲花等花朵中，若果实充满，切断一点就犯波罗夷罪。Uppalajātikānañcettha yāva ekasmimpi passe vāko na chijjati, tāva rakkhati. 在水中，若一朵莲花上有一只鸟不被切断，直到那时保持。Padumajātikānaṃ pana daṇḍe chinne abbhantare suttaṃ acchinnampi na rakkhati. 而对于莲花，若在茎上切断，即使内部没有切断也不算保持。Sāmikehi chinditvā ṭhapitāni uppalādīni honti, yaṃ vatthuṃ pūreti, tasmiṃ uddhaṭe pārājikaṃ. 被主人切断并放置的莲花等，若果实充满，则提起时犯波罗夷罪。Hatthakabaddhāni honti, yasmiṃ hatthake vatthu pūrati, tasmiṃ uddhaṭe pārājikaṃ. 被手抓住的，若果实充满，则提起时犯波罗夷罪。Bhārabaddhāni honti, taṃ bhāraṃ channaṃ ākārānaṃ yena kenaci ākārena ṭhānā cāventassa bhūmaṭṭhakumbhiyaṃ vuttanayena pārājikaṃ. 被重物抓住的，若重物被任何方式遮住，提起时犯波罗夷罪。Dīghanāḷāni uppalādīni honti, pupphesu vā nāḷesu vā veṇiṃ katvā udakapiṭṭhe rajjukesu tiṇāni santharitvā ṭhapenti vā bandhanti vā, tesaṃ dīghato pupphaggena ca nāḷantena ca tiriyaṃ pariyantehi heṭṭhā patiṭṭhitokāsena uddhaṃ upari ṭhitassa piṭṭhiyāti chahākārehi ṭhānā cāvanaparicchedo veditabbo. 被长茎的莲花，若在花上或茎上编织，放置在水面或用绳子绑住，若长茎和花的接触点在底部被超过，则应以六种方式判断位置的界限。
Yopi udakapiṭṭhiyaṃ ṭhapitapupphakalāpaṃ udakaṃ cāletvā vīciṃ uṭṭhāpetvā kesaggamattampi yathāṭhitaṭṭhānato cāveti, pārājikaṃ. 若在水面上的花被移动，激起波浪，哪怕一根头发的高度也从原来的位置脱离，犯波罗夷罪。Atha pana parikappeti ‘‘ettha gataṃ gahessāmī’’ti, rakkhati tāva; gataṭṭhāne pana uddharato pārājikaṃ. 然后若准备好"在这里抓住"而保持，若离开的位置则犯波罗夷罪。Udakato accuggatassa pupphassa sakalamudakaṃ ṭhānaṃ, taṃ uppāṭetvā ujukaṃ uddharantassa nāḷante kesaggamattaṃ udakato atikkante pārājikaṃ. 从水中升起的花，若将其提起而直立，若茎与水的接触点超过一根头发的高度则犯波罗夷罪。Pupphe gahetvā apanāmetvā ākaḍḍhanto uppāṭeti, na udakaṃ ṭhānaṃ, uppāṭitamatte pārājikaṃ. 抓住花并将其移走而提起，若不在水中，提起时犯波罗夷罪。Kalāpabaddhāni pupphāni udakaṭṭhāne vā rukkhe vā gacche vā bandhitvā ṭhapenti, bandhanaṃ amocetvā ito cito ca karontassa thullaccayaṃ, bandhane muttamatte pārājikaṃ. 被捆绑的花，无论是在水中还是在树上，若放置时不解开而到处移动则犯偷兰遮罪，解开时犯波罗夷罪。Paṭhamaṃ bandhanaṃ mocetvā pacchā harati, ettha chahākārehi ṭhānaparicchedoti idaṃ ubhayaṃ mahāpaccariyādīsu vuttaṃ. 先解开后再拿走，这里有六种方式界定位置，这在大乘般若经中已提到。Paduminiyaṃ pupphāni saha paduminiṃyā gaṇhitukāmassa pupphanāḷehi ca pattanāḷehi ca phuṭṭhaudakavasena uddhañceva tiriyañca ṭhānaparicchedo veditabbo. 在莲花上，若想与莲花一起抓住花瓣和叶子，根据接触水面的位置应判断上下和横向的界限。Taṃ panassa paduminiṃ anuppāṭetvā pupphāni vā pattāni vā attano abhimukhaṃ ākaḍḍhantassa thullaccayaṃ. 但若不提起莲花而抓住花或叶朝向自己，则犯偷兰遮罪。Uppāṭitamatte pārājikaṃ. 只要提起就犯波罗夷罪。


Pupphapattanāḷe ṭhānato acāvetvāpi paṭhamaṃ paduminiṃ uppāṭentassa thullaccayaṃ. Pacchā pupphapattanāḷesu ṭhānā cāvitesu pārājikaṃ. Uppāṭitāya paduminiyā pupphaṃ gaṇhanto pana bhaṇḍaṃ agghāpetvā kāretabbo. Bahi ṭhapite rāsikatakalāpabaddhabhārabaddhapupphepi eseva nayo. Bhisaṃ vā muḷālaṃ vā yena vatthu pūrati, taṃ uppāṭentassa pārājikaṃ. Kaddame phuṭṭhokāsavasena cettha ṭhānaṃ paricchinditabbaṃ. Tāni uppāṭentassa sukhumampi mūlaṃ acchinnaṃ hoti, rakkhati tāva. Bhisapabbe jātaṃ pattaṃ vā pupphaṃ vā hoti, tampi rakkhatīti mahāaṭṭhakathāyameva vuttaṃ. Bhisagaṇṭhimhi pana kaṇṭako hoti yobbanappattānaṃ mukhapiḷakā viya, ayaṃ adīghattā na rakkhati. Sesaṃ uppalādīsu vuttanayameva.

Macchakacchapānaṃ sassāmikānaṃ vāpiādīsu sakalamudakaṃ ṭhānaṃ. Tasmā yo paṭijagganaṭṭhāne sassāmikaṃ macchaṃ baḷisena vā jālena vā kumanena vā hatthena vā gaṇhāti, tassa yena macchena vatthu pūrati, tasmiṃ kesaggamattampi udakato uddhaṭamatte pārājikaṃ. Koci maccho gayhamāno ito cito ca dhāvati, ākāsaṃ vā uppatati, tīre vā patati, ākāse vā ṭhitaṃ tīre vā patitaṃ gaṇhatopi pārājikameva. Kacchapampi bahi gocaratthaṃ gataṃ gaṇhato eseva nayo. Udakaṭṭhaṃ pana udakā mocayato pārājikaṃ.

Tesu tesu pana janapadesu sabbasādhāraṇassa mahātaḷākassa niddhamanatumbaṃ nissāya sabbasādhāraṇameva kunnadīsadisaṃ udakavāhakaṃ khaṇanti. Tato khuddakamātikāyo nīharitvā mātikākoṭiyaṃ attano attano vaḷañjanatthāya āvāṭe khaṇanti. Tesaṃ pana yadā udakena attho hoti, tadā āvāṭe khuddakamātikāyo udakavāhakañca sodhetvā niddhamanatumbaṃ ugghāṭenti. Tato udakena saddhiṃ macchā nikkhamitvā anupubbena āvāṭe patvā vasanti. Tattha taḷāke ca udakavāhakesu ca macche gaṇhante na vārenti. Khuddakāsu pana attano attano mātikāsu udakaāvāṭesu ca paviṭṭhamacche gaṇhituṃ na denti, vārenti; tattha yo taḷāke vā niddhamanatumbe vā udakavāhake vā macche gaṇhāti, avahārena so na kāretabbo. Khuddakamātikāsu pana āvāṭesu vā paviṭṭhaṃ gaṇhanto gahitassa agghavasena kāretabbo. Sace tato gayhamāno maccho ākāse vā uppatati, tīre vā patati, taṃ ākāsaṭṭhaṃ vā tīraṭṭhaṃ vā udakavinimuttaṃ gaṇhato avahāro natthi. Kasmā? Yasmā attano pariggahaṭṭhāne ṭhitasseva te sāmikā. Evarūpā hi tattha katikā. Kacchapepi eseva nayo.

Sace pana maccho gayhamāno āvāṭato khuddakamātikaṃ āruhati, tattha naṃ gaṇhatopi avahāroyeva. Khuddakamātikāto pana udakavāhakaṃ, tato ca taḷākaṃ ārūḷhaṃ gaṇhato avahāro natthi. Yo āvāṭato bhattasitthehi palobhetvā mātikaṃ āropetvā gaṇhāti, avahārova. Tato pana palobhetvā udakavāhakaṃ āropetvā gaṇhantassa avahāro natthi. Keci pana kutocideva sabbasādhāraṇaṭṭhānato macche ānetvā pacchimavatthubhāge udakāvāṭe khipitvā posetvā divase divase dve tīṇi uttaribhaṅgatthāya mārenti. Evarūpaṃ macchaṃ udake vā ākāse vā tīre vā yattha katthaci ṭhitaṃ gaṇhato avahāro eva. Kacchapepi eseva nayo.


Pupphapattanāḷe ṭhānato acāvetvāpi paṭhamaṃ paduminiṃ uppāṭentassa thullaccayaṃ. 即使没有从花瓣茎的位置移动,先拔起莲花也犯偷兰遮罪。Pacchā pupphapattanāḷesu ṭhānā cāvitesu pārājikaṃ. 后来从花瓣茎的位置移动时犯波罗夷罪。Uppāṭitāya paduminiyā pupphaṃ gaṇhanto pana bhaṇḍaṃ agghāpetvā kāretabbo. 但拔起莲花后拿走花朵,应按物品价值赔偿。Bahi ṭhapite rāsikatakalāpabaddhabhārabaddhapupphepi eseva nayo. 对于放在外面堆积、捆绑、绑重物的花也是这个道理。Bhisaṃ vā muḷālaṃ vā yena vatthu pūrati, taṃ uppāṭentassa pārājikaṃ. 拔起莲藕或莲茎,若物品充满,则犯波罗夷罪。Kaddame phuṭṭhokāsavasena cettha ṭhānaṃ paricchinditabbaṃ. 这里应根据接触泥巴的地方来界定位置。Tāni uppāṭentassa sukhumampi mūlaṃ acchinnaṃ hoti, rakkhati tāva. 拔起它们时,即使细小的根未切断,也暂时保护。Bhisapabbe jātaṃ pattaṃ vā pupphaṃ vā hoti, tampi rakkhatīti mahāaṭṭhakathāyameva vuttaṃ. 在大注释书中说,生长在莲藕节上的叶子或花,也保护它。Bhisagaṇṭhimhi pana kaṇṭako hoti yobbanappattānaṃ mukhapiḷakā viya, ayaṃ adīghattā na rakkhati. 但莲藕结上有刺,像青春期的人脸上的痘痘,因为不长所以不保护。Sesaṃ uppalādīsu vuttanayameva. 其余如莲花等所说的方法。
Macchakacchapānaṃ sassāmikānaṃ vāpiādīsu sakalamudakaṃ ṭhānaṃ. 在池塘等有主人的鱼和龟的地方,整个水域都是位置。Tasmā yo paṭijagganaṭṭhāne sassāmikaṃ macchaṃ baḷisena vā jālena vā kumanena vā hatthena vā gaṇhāti, tassa yena macchena vatthu pūrati, tasmiṃ kesaggamattampi udakato uddhaṭamatte pārājikaṃ. 因此谁在维护的地方用钓竿或网或笼或手抓有主人的鱼,若鱼充满物品,从水中提起哪怕一根头发的高度也犯波罗夷罪。Koci maccho gayhamāno ito cito ca dhāvati, ākāsaṃ vā uppatati, tīre vā patati, ākāse vā ṭhitaṃ tīre vā patitaṃ gaṇhatopi pārājikameva. 某条鱼被抓时到处游动,或跳到空中,或落在岸上,抓到在空中或岸上的也同样犯波罗夷罪。Kacchapampi bahi gocaratthaṃ gataṃ gaṇhato eseva nayo. 抓住出去觅食的龟也是这个道理。Udakaṭṭhaṃ pana udakā mocayato pārājikaṃ. 但从水中取出水中物品时犯波罗夷罪。
Tesu tesu pana janapadesu sabbasādhāraṇassa mahātaḷākassa niddhamanatumbaṃ nissāya sabbasādhāraṇameva kunnadīsadisaṃ udakavāhakaṃ khaṇanti. 在各个地方,依靠公共大池塘的排水管,挖掘像小河一样的公共水道。Tato khuddakamātikāyo nīharitvā mātikākoṭiyaṃ attano attano vaḷañjanatthāya āvāṭe khaṇanti. 从那里引出小水渠,在水渠尽头为自己使用挖掘水池。Tesaṃ pana yadā udakena attho hoti, tadā āvāṭe khuddakamātikāyo udakavāhakañca sodhetvā niddhamanatumbaṃ ugghāṭenti. 当他们需要水时,清理水池、小水渠和水道后打开排水管。Tato udakena saddhiṃ macchā nikkhamitvā anupubbena āvāṭe patvā vasanti. 然后鱼随水流出,逐渐到达水池居住。Tattha taḷāke ca udakavāhakesu ca macche gaṇhante na vārenti. 在那里,不阻止在池塘和水道中抓鱼。Khuddakāsu pana attano attano mātikāsu udakaāvāṭesu ca paviṭṭhamacche gaṇhituṃ na denti, vārenti; 但不允许抓进入自己小水渠和水池的鱼,阻止;tattha yo taḷāke vā niddhamanatumbe vā udakavāhake vā macche gaṇhāti, avahārena so na kāretabbo. 在那里谁在池塘或排水管或水道中抓鱼,不以偷盗罪处罚。Khuddakamātikāsu pana āvāṭesu vā paviṭṭhaṃ gaṇhanto gahitassa agghavasena kāretabbo. 但抓在小水渠或水池中的,应按抓到的价值赔偿。Sace tato gayhamāno maccho ākāse vā uppatati, tīre vā patati, taṃ ākāsaṭṭhaṃ vā tīraṭṭhaṃ vā udakavinimuttaṃ gaṇhato avahāro natthi. 如果从那里被抓的鱼跳到空中或落在岸上,抓住在空中或岸上离开水的不算偷盗。Kasmā? Yasmā attano pariggahaṭṭhāne ṭhitasseva te sāmikā. 为什么?因为他们只是待在自己控制区域内的主人。Evarūpā hi tattha katikā. 因为那里有这样的约定。Kacchapepi eseva nayo. 对于龟也是这个道理。
Sace pana maccho gayhamāno āvāṭato khuddakamātikaṃ āruhati, tattha naṃ gaṇhatopi avahāroyeva. 但如果被抓的鱼从水池游到小水渠,在那里抓它也算偷盗。Khuddakamātikāto pana udakavāhakaṃ, tato ca taḷākaṃ ārūḷhaṃ gaṇhato avahāro natthi. 但从小水渠游到水道,从那里游到池塘的,抓它不算偷盗。Yo āvāṭato bhattasitthehi palobhetvā mātikaṃ āropetvā gaṇhāti, avahārova. 谁用饭粒诱惑从水池游到水渠后抓住,算偷盗。Tato pana palobhetvā udakavāhakaṃ āropetvā gaṇhantassa avahāro natthi. 但从那里诱惑游到水道后抓住的不算偷盗。Keci pana kutocideva sabbasādhāraṇaṭṭhānato macche ānetvā pacchimavatthubhāge udakāvāṭe khipitvā posetvā divase divase dve tīṇi uttaribhaṅgatthāya mārenti. 有些人从某个公共场所带鱼来,放在后院的水池中养,每天杀两三条作为食物。Evarūpaṃ macchaṃ udake vā ākāse vā tīre vā yattha katthaci ṭhitaṃ gaṇhato avahāro eva. 抓这样的鱼,无论在水中、空中还是岸上,都算偷盗。Kacchapepi eseva nayo. 对于龟也是这个道理。


Nidāghakāle pana nadiyā sote pacchinne katthaci ninnaṭṭhāne udakaṃ tiṭṭhati, tattha manussā macchānaṃ vināsāya madanaphalavasādīni pakkhipitvā gacchanti, macchā tāni khādantā maritvā uttānā udake plavantā tiṭṭhanti. Yo tattha gantvā ‘‘yāva sāmikā nāgacchanti, tāvime macche gaṇhissāmī’’ti gaṇhāti, agghavasena kāretabbo. Paṃsukūlasaññāya gaṇhato avahāro natthi, āharāpente pana bhaṇḍadeyyaṃ. Macchavisaṃ pakkhipitvā gatamanussā bhājanāni āharitvā pūretvā gacchanti, yāva ‘‘punapi āgacchissāmā’’ti sālayā honti, tāva te sassāmikamacchāva. Yadā pana te ‘‘alaṃ amhāka’’nti nirālayā pakkamanti, tato paṭṭhāya theyyacittena gaṇhantassa dukkaṭaṃ. Paṃsukūlasaññissa anāpatti. Yathā ca macchakacchapesu, evaṃ sabbāyapi odakajātiyā vinicchayo veditabboti.

Udakaṭṭhakathā niṭṭhitā.

Nāvaṭṭhakathā



Nidāghakāle pana nadiyā sote pacchinne katthaci ninnaṭṭhāne udakaṃ tiṭṭhati, tattha manussā macchānaṃ vināsāya madanaphalavasādīni pakkhipitvā gacchanti, macchā tāni khādantā maritvā uttānā udake plavantā tiṭṭhanti. 在夏季的时候，河流的水在某些低洼处停留，那里的人们为了消灭鱼类，放入醉果等物品，鱼们吃了这些东西后死亡，漂浮在水面上。Yo tattha gantvā ‘‘yāva sāmikā nāgacchanti, tāvime macche gaṇhissāmī’’ti gaṇhāti, agghavasena kāretabbo. 谁在那里去说“只要主人不来，我就会抓这些鱼”，应按抓到的价值赔偿。Paṃsukūlasaññāya gaṇhato avahāro natthi, āharāpente pana bhaṇḍadeyyaṃ. 按照对泥土的认知抓鱼不算偷盗，但在取出时应赔偿物品的价值。Macchavisaṃ pakkhipitvā gatamanussā bhājanāni āharitvā pūretvā gacchanti, yāva ‘‘punapi āgacchissāmā’’ti sālayā honti, tāva te sassāmikamacchāva. 把鱼毒放入后离开的人们，拿着容器装满后离去，直到说“我们会再回来”，那时这些鱼就算是有主人的。Yadā pana te ‘‘alaṃ amhāka’’nti nirālayā pakkamanti, tato paṭṭhāya theyyacittena gaṇhantassa dukkaṭaṃ. 当他们说“我们够了”而无所顾忌地离开时，从那时起，按不当心抓到的鱼算偷兰遮罪。Paṃsukūlasaññissa anāpatti. 按照对泥土的认知是不算犯规的。Yathā ca macchakacchapesu, evaṃ sabbāyapi odakajātiyā vinicchayo veditabboti. 对于鱼和龟类的情况，也应以同样的方式判断所有水生物的情况。
Udakaṭṭhakathā niṭṭhitā. 水中物品的注释结束。
Nāvaṭṭhakathā 船只的注释

99. Nāvaṭṭhe – paṭhamaṃ tāva nāvaṃ dassento ‘‘nāvā nāma yāya taratī’’ti āha. Tasmā idha antamaso rajanadoṇikāpi veṇukalāpakopi ‘‘nāvā’’tveva veditabbo. Sīmāsammannane pana dhuvanāvā anto khaṇitvā vā phalakehi bandhitvā vā katā sabbantimena paricchedena tiṇṇaṃ vāhanikā eva vaṭṭati. Idha pana ekassapi vāhanikā ‘‘nāvā’’ tveva vuccati. Nāvāya nikkhittanti yaṃkiñci indriyabaddhaṃ vā anindriyabaddhaṃ vā; tassa avahāralakkhaṇaṃ thalaṭṭhe vuttanayeneva veditabbaṃ. Nāvaṃ avaharissāmītiādimhi ca dutiyapariyesanagamanaāmasanaphandāpanāni vuttanayāneva. Bandhanaṃ mocetīti ettha pana yā bandhane muttamatte ṭhānā na cavati, tassā bandhanaṃ yāva na muttaṃ hoti, tāva dukkaṭaṃ. Mutte pana thullaccayampi pārājikampi hoti, taṃ parato āvi bhavissati. Sesaṃ vuttanayameva. Ayaṃ tāva pāḷivaṇṇanā.

Ayaṃ panettha pāḷimuttakavinicchayo – caṇḍasote bandhitvā ṭhapitanāvāya ekaṃ ṭhānaṃ bandhanameva , tasmiṃ muttamatte pārājikaṃ. Tattha yutti pubbe vuttā eva. Vippanaṭṭhā nāvā pana yaṃ yaṃ udakappadesaṃ pharitvā ṭhitā hoti, svāssā ṭhānaṃ. Tasmā taṃ uddhaṃ vā uccārentassa, adho vā opilāpentassa, catūsu vā disāsu phuṭṭhokāsaṃ atikkāmentassa atikkantamatte pārājikaṃ. Niccale udake abandhanaṃ attano dhammatāya ṭhitanāvaṃ purato vā pacchato vā vāmadakkhiṇapassato vā kaḍḍhantassa ekenantena phuṭṭhokāsaṃ aparena udake patiṭṭhitantena atikkantamatte pārājikaṃ. Uddhaṃ kesaggamattaṃ udakato mocite adho nāvātalena phuṭṭhokāsaṃ mukhavaṭṭiṃ atikkantamatte pārājikaṃ. Tīre bandhitvā niccale udake ṭhapitanāvāya bandhanañca ṭhitokāso cāti dve ṭhānāni. Taṃ paṭhamaṃ bandhanā moceti, thullaccayaṃ. Pacchā channaṃ ākārānaṃ aññatarena ṭhānā cāveti, pārājikaṃ. Paṭhamaṃ ṭhānā cāvetvā pacchā bandhanamocanepi eseva nayo. Thale ussādetvā ukkujjitvā ṭhapitanāvāya phuṭṭhokāsova ṭhānaṃ. Tassā pañcahākārehi ṭhānaparicchedo veditabbo.

Nikkujjitvā ṭhapitanāvāya pana mukhavaṭṭiyā phuṭṭhokāsova ṭhānaṃ, tassāpi pañcahākārehi ṭhānaparicchedaṃ ñatvā yato kutoci phuṭṭhokāsaṃ uddhañca kesaggamattaṃ atikkantamatte pārājikaṃ veditabbaṃ. Thale pana ussādetvā dvinnaṃ dārughaṭikānaṃ upari ṭhapitanāvāya dārughaṭikānaṃ phuṭṭhokāsoyeva ṭhānaṃ, tasmā tattha mañcapādamatthakesuyeva patthaṭabaddhasāṭake nāgadantesu ṭhapitabhindivāle ca vuttanayena vinicchayo veditabbo.


99. Nāvaṭṭhe – paṭhamaṃ tāva nāvaṃ dassento ‘‘nāvā nāma yāya taratī’’ti āha. 在船只的注释中，首先说明“船是那种漂浮的东西”。Tasmā idha antamaso rajanadoṇikāpi veṇukalāpakopi ‘‘nāvā’’tveva veditabbo. 因此这里至少包括小船和竹筏都应被视为“船”。Sīmāsammannane pana dhuvanāvā anto khaṇitvā vā phalakehi bandhitvā vā katā sabbantimena paricchedena tiṇṇaṃ vāhanikā eva vaṭṭati. 在界限的认定中，挖掘或用木板绑住的船只，全部被视为三种交通工具。Idha pana ekassapi vāhanikā ‘‘nāvā’’ tveva vuccati. 这里单一的交通工具也称为“船”。Nāvāya nikkhittanti yaṃkiñci indriyabaddhaṃ vā anindriyabaddhaṃ vā; tassa avahāralakkhaṇaṃ thalaṭṭhe vuttanayeneva veditabbaṃ. 从船上取下的任何东西，无论是有感官束缚的还是没有感官束缚的；其偷盗的特征应根据前述的说明来判断。Nāvaṃ avaharissāmītiādimhi ca dutiyapariyesanagamanaāmasanaphandāpanāni vuttanayāneva. 在“我会取下船”等情况下，第二次寻找、行走、饮水、放置等行为应按前述的说明来判断。Bandhanaṃ mocetīti ettha pana yā bandhane muttamatte ṭhānā na cavati, tassā bandhanaṃ yāva na muttaṃ hoti, tāva dukkaṭaṃ. 解开绳索时，这里若在绳索未松动的地方不算犯规，直到绳索完全解开之前，仍然算是犯偷兰遮罪。Mutte pana thullaccayampi pārājikampi hoti, taṃ parato āvi bhavissati. 一旦解开，若有重大损失则犯波罗夷罪，这将被视为后果。Sesaṃ vuttanayameva. 其余的应按前述的说明来判断。Ayaṃ tāva pāḷivaṇṇanā. 这就是巴利文的注释。
Ayaṃ panettha pāḷimuttakavinicchayo – caṇḍasote bandhitvā ṭhapitanāvāya ekaṃ ṭhānaṃ bandhanameva, tasmiṃ muttamatte pārājikaṃ. 这里的巴利文解读是：在狂风中绑住的船只，一个地方是绳索，若绳索解开则犯波罗夷罪。Tattha yutti pubbe vuttā eva. 在那里，之前已说明的原则适用。Vippanaṭṭhā nāvā pana yaṃ yaṃ udakappadesaṃ pharitvā ṭhitā hoti, svāssā ṭhānaṃ. 在水面漂浮的船只，无论在何处，都是它自己的位置。Tasmā taṃ uddhaṃ vā uccārentassa, adho vā opilāpentassa, catūsu vā disāsu phuṭṭhokāsaṃ atikkāmentassa atikkantamatte pārājikaṃ. 因此，若在其上方或下方、四个方向中触及的高度超过一根头发的高度则犯波罗夷罪。Niccale udake abandhanaṃ attano dhammatāya ṭhitanāvaṃ purato vā pacchato vā vāmadakkhiṇapassato vā kaḍḍhantassa ekenantena phuṭṭhokāsaṃ aparena udake patiṭṭhitantena atikkantamatte pārājikaṃ. 在静止的水中，若根据自身的性质抓住船只的前后左右，若触及的高度超过一根头发的高度则犯波罗夷罪。Uddhaṃ kesaggamattaṃ udakato mocite adho nāvātalena phuṭṭhokāsaṃ mukhavaṭṭiṃ atikkantamatte pārājikaṃ. 从水中提起的高度若超过一根头发的高度，若触及船底的高度也犯波罗夷罪。Tīre bandhitvā niccale udake ṭhapitanāvāya bandhanañca ṭhitokāso cāti dve ṭhānāni. 在岸上绑住的船只，若在静止的水中放置，绳索和位置都是两个地方。Taṃ paṭhamaṃ bandhanā moceti, thullaccayaṃ. 先解开绳索，若有重大损失。Pacchā channaṃ ākārānaṃ aññatarena ṭhānā cāveti, pārājikaṃ. 然后用其他某种方式覆盖，若有波罗夷罪。Paṭhamaṃ ṭhānā cāvetvā pacchā bandhanamocanepi eseva nayo. 先覆盖位置后再解开绳索的情况也同样适用。Thale ussādetvā ukkujjitvā ṭhapitanāvāya phuṭṭhokāsova ṭhānaṃ. 在地面上抬起并放置的船只，若触及的高度也是位置。Tassā pañcahākārehi ṭhānaparicchedo veditabbo. 这应根据五种方式来界定位置。
Nikkujjitvā ṭhapitanāvāya pana mukhavaṭṭiyā phuṭṭhokāsova ṭhānaṃ, tassāpi pañcahākārehi ṭhānaparicchedaṃ ñatvā yato kutoci phuṭṭhokāsaṃ uddhañca kesaggamattaṃ atikkantamatte pārājikaṃ veditabbaṃ. 解开并放置的船只，若触及的高度也是位置，了解它的五种方式后，若在任何地方触及的高度超过一根头发的高度则犯波罗夷罪。Thale pana ussādetvā dvinnaṃ dārughaṭikānaṃ upari ṭhapitanāvāya dārughaṭikānaṃ phuṭṭhokāsoyeva ṭhānaṃ, tasmā tattha mañcapādamatthakesuyeva patthaṭabaddhasāṭake nāgadantesu ṭhapitabhindivāle ca vuttanayena vinicchayo veditabbo. 在地面上抬起并放置两只木桶的船只，木桶的触及高度也是位置，因此在那里应按座位和头部的高度以及放置的位置来判断。


Yottabaddhāya pana nāvāya saṭṭhisattatibyāmappamāṇaṃ yottaṃ amocetvāva ākaḍḍhitvā

Pathavilaggaṃ katvā saha yottena thale ṭhapitāya nāvāya na phuṭṭhokāsamattameva ṭhānaṃ. Atha kho yottakoṭito paṭṭhāya yāva nāvāya pathaviyaṃ patiṭṭhitokāsassa pacchimanto tāva dīghato, tiriyaṃ pana nāvāya ca yottassa ca pathaviyaṃ patiṭṭhitapariyantappamāṇaṃ ṭhānanti veditabbaṃ. Taṃ dīghato vā tiriyato vā kaḍḍhantassa ekenantena phuṭṭhokāsaṃ aparena pathaviyaṃ patiṭṭhitantena atikkantamatte, uddhaṃ kesaggamattaṃ saha yottena pathavito mocite pārājikaṃ. Yo pana titthe ṭhitanāvaṃ āruhitvā theyyacitto arittena vā phiyena vā pājeti, pārājikaṃ. Sace pana chattaṃ vā paṇāmetvā cīvaraṃ vā pādehi akkamitvā hatthehi ukkhipitvā laṅkārasadisaṃ katvā vātaṃ gaṇhāpeti, balavā ca vāto āgamma nāvaṃ harati, vāteneva sā haṭā hoti; puggalassa natthi avahāro. Payogo atthi, so pana ṭhānā cāvanapayogo na hoti. Yadi pana taṃ nāvaṃ evaṃ gacchantiṃ pakatigamanaṃ upacchinditvā aññaṃ disābhāgaṃ neti, pārājikaṃ. Sayameva yaṃkiñci gāmatitthaṃ sampattaṃ ṭhānā acāventova vikkiṇitvā gacchati, neva atthi avahāro. Bhaṇḍadeyyaṃ pana hotīti.

Nāvaṭṭhakathā niṭṭhitā.

Yānaṭṭhakathā



Yottabaddhāya pana nāvāya saṭṭhisattatibyāmappamāṇaṃ yottaṃ amocetvāva ākaḍḍhitvā Pathavilaggaṃ katvā saha yottena thale ṭhapitāya nāvāya na phuṭṭhokāsamattameva ṭhānaṃ. 对于用绳索绑住的船只，六七十臂长的绳索不解开就拉动，使之贴地，连同绳索放在地上的船只，其位置不仅仅是接触的地方。Atha kho yottakoṭito paṭṭhāya yāva nāvāya pathaviyaṃ patiṭṭhitokāsassa pacchimanto tāva dīghato, tiriyaṃ pana nāvāya ca yottassa ca pathaviyaṃ patiṭṭhitapariyantappamāṇaṃ ṭhānanti veditabbaṃ. 而是从绳索末端开始，直到船只在地面上停留的最后一点，这是长度；横向则是船只和绳索在地面上停留的边缘范围，这些都应被视为位置。Taṃ dīghato vā tiriyato vā kaḍḍhantassa ekenantena phuṭṭhokāsaṃ aparena pathaviyaṃ patiṭṭhitantena atikkantamatte, uddhaṃ kesaggamattaṃ saha yottena pathavito mocite pārājikaṃ. 若从长或横拉动，一端触及的地方被另一端在地面上停留的地方超过，或者连同绳索从地面提起哪怕一根头发的高度，都犯波罗夷罪。Yo pana titthe ṭhitanāvaṃ āruhitvā theyyacitto arittena vā phiyena vā pājeti, pārājikaṃ. 谁怀着偷盗之心登上停在渡口的船只，用桨或舵驾驶，犯波罗夷罪。Sace pana chattaṃ vā paṇāmetvā cīvaraṃ vā pādehi akkamitvā hatthehi ukkhipitvā laṅkārasadisaṃ katvā vātaṃ gaṇhāpeti, balavā ca vāto āgamma nāvaṃ harati, vāteneva sā haṭā hoti; puggalassa natthi avahāro. 但如果展开伞或用脚踩住衣服，用手举起像风筝一样借风力，强风吹来带走船只，那是被风带走的；个人不算偷盗。Payogo atthi, so pana ṭhānā cāvanapayogo na hoti. 虽有行为，但不是从位置移动的行为。Yadi pana taṃ nāvaṃ evaṃ gacchantiṃ pakatigamanaṃ upacchinditvā aññaṃ disābhāgaṃ neti, pārājikaṃ. 但如果这样行驶的船只改变原来的航线驶向其他方向，犯波罗夷罪。Sayameva yaṃkiñci gāmatitthaṃ sampattaṃ ṭhānā acāventova vikkiṇitvā gacchati, neva atthi avahāro. 自己到达任何村庄的渡口，不从位置移动就出售离开，不算偷盗。Bhaṇḍadeyyaṃ pana hotīti. 但应赔偿物品的价值。
Nāvaṭṭhakathā niṭṭhitā. 船只的注释结束。
Yānaṭṭhakathā 车乘的注释

100. Yānaṭṭhe – yānaṃ tāva dassento ‘‘yānaṃ nāma vayha’’ntiādimāha. Tattha upari maṇḍapasadisaṃ padaracchannaṃ sabbapaliguṇṭhimaṃ vā chādetvā kataṃ vayhaṃ. Ubhosu passesu suvaṇṇarajatādimayā gopānasiyo datvā garuḷapakkhakanayena katā sandamānikā. Ratho ca sakaṭañca pākaṭameva. Tesu yattha katthaci saviññāṇakaṃ vā aviññāṇakaṃ vā rāsiādivasena ṭhapitaṃ bhaṇḍaṃ theyyacittena ṭhānā cāventassa nāvaṭṭhe ca thalaṭṭhe ca vuttanayeneva pārājikaṃ veditabbaṃ.

Ayaṃ pana viseso – yānaṭṭhaṃ taṇḍulādibhaṇḍaṃ piṭakena gaṇhato piṭake anukkhittepi piṭakaṃ apaharitvā taṇḍulādīnaṃ ekābaddhabhāve vikopite pārājikaṃ. Thalaṭṭhādīsupi ayaṃ nayo labbhati. Yānaṃ avaharissāmītiādimhi dutiyapariyesanādīni vuttanayāneva. Ṭhānā cāvetīti ettha pana dukayuttassa yānassa dvinnaṃ goṇānaṃ aṭṭha pādā, dve ca cakkānīti dasa ṭhānāni. Taṃ theyyacittassa dhure nisīditvā pājayato goṇānaṃ pāduddhāre thullaccayaṃ. Cakkānaṃ pana pathaviyaṃ patiṭṭhitappadesato kesaggamatte atikkante pārājikaṃ. Sace pana goṇā ‘‘nāyaṃ amhākaṃ sāmiko’’ti ñatvā dhuraṃ chaḍḍetvā ākaḍḍhantā tiṭṭhanti vā phandanti vā, rakkhati tāva. Goṇe puna ujukaṃ paṭipādetvā dhuraṃ āropetvā daḷhaṃ yojetvā pācanena vijjhitvā pājentassa vuttanayeneva tesaṃ pāduddhāre thullaccayaṃ. Cakkātikkame pārājikaṃ.

Sacepi sakaddame magge ekaṃ cakkaṃ kaddame laggaṃ hoti, dutiyaṃ cakkaṃ goṇā parivattentā pavattenti, ekassa ṭhitattā na tāva avahāro hoti . Goṇe pana puna ujukaṃ paṭipādetvā pājentassa ṭhitacakke kesaggamattaṃ phuṭṭhokāsaṃ atikkante pārājikaṃ. Catuyuttakassa pana aṭṭhārasa ṭhānāni, aṭṭhayuttakassa catuttiṃsāti – etenupāyena yuttayānassa ṭhānabhedo veditabbo.


100. Yānaṭṭhe – yānaṃ tāva dassento ''yānaṃ nāma vayha''ntiādimāha. 在车乘方面，首先说明"所谓车乘即是轿子"等。Tattha upari maṇḍapasadisaṃ padaracchannaṃ sabbapaliguṇṭhimaṃ vā chādetvā kataṃ vayhaṃ. 其中，上面像亭子一样用木板覆盖或全部遮蔽而制成的是轿子。Ubhosu passesu suvaṇṇarajatādimayā gopānasiyo datvā garuḷapakkhakanayena katā sandamānikā. 两侧用金银等制成的横梁，像金翅鸟翅膀样式制成的是车厢。Ratho ca sakaṭañca pākaṭameva. 战车和货车是显而易见的。Tesu yattha katthaci saviññāṇakaṃ vā aviññāṇakaṃ vā rāsiādivasena ṭhapitaṃ bhaṇḍaṃ theyyacittena ṭhānā cāventassa nāvaṭṭhe ca thalaṭṭhe ca vuttanayeneva pārājikaṃ veditabbaṃ. 在这些车辆上，无论何处放置的有意识或无意识的物品，以偷盗之心从位置移动的，应按船只和陆地上所说的方式判断为波罗夷罪。
Ayaṃ pana viseso – yānaṭṭhaṃ taṇḍulādibhaṇḍaṃ piṭakena gaṇhato piṭake anukkhittepi piṭakaṃ apaharitvā taṇḍulādīnaṃ ekābaddhabhāve vikopite pārājikaṃ. 这里有一个特殊情况 - 用篮子拿车上的稻米等物品，即使篮子没有举起，但拿走篮子破坏了稻米等物品的整体性，也犯波罗夷罪。Thalaṭṭhādīsupi ayaṃ nayo labbhati. 在陆地等处也可以得到这个原则。Yānaṃ avaharissāmītiādimhi dutiyapariyesanādīni vuttanayāneva. 在"我要偷车"等情况下，第二次寻找等应按所说的方式判断。Ṭhānā cāvetīti ettha pana dukayuttassa yānassa dvinnaṃ goṇānaṃ aṭṭha pādā, dve ca cakkānīti dasa ṭhānāni. 从位置移动时，这里双轭车的两头牛有八只脚，再加上两个轮子，共有十个位置。Taṃ theyyacittassa dhure nisīditvā pājayato goṇānaṃ pāduddhāre thullaccayaṃ. 怀着偷盗之心坐在车辕上驾驶，牛的脚抬起时犯偷兰遮罪。Cakkānaṃ pana pathaviyaṃ patiṭṭhitappadesato kesaggamatte atikkante pārājikaṃ. 但轮子从接触地面的地方移动哪怕一根头发的距离就犯波罗夷罪。Sace pana goṇā ''nāyaṃ amhākaṃ sāmiko''ti ñatvā dhuraṃ chaḍḍetvā ākaḍḍhantā tiṭṭhanti vā phandanti vā, rakkhati tāva. 但如果牛知道"这不是我们的主人"，放下车辕站住或挣扎，暂时保护。Goṇe puna ujukaṃ paṭipādetvā dhuraṃ āropetvā daḷhaṃ yojetvā pācanena vijjhitvā pājentassa vuttanayeneva tesaṃ pāduddhāre thullaccayaṃ. 再次让牛直立，抬起车辕牢固地套上，用棍子刺驱赶时，按所说的方式牛的脚抬起犯偷兰遮罪。Cakkātikkame pārājikaṃ. 轮子超过则犯波罗夷罪。
Sacepi sakaddame magge ekaṃ cakkaṃ kaddame laggaṃ hoti, dutiyaṃ cakkaṃ goṇā parivattentā pavattenti, ekassa ṭhitattā na tāva avahāro hoti . 即使在泥泞的道路上一个轮子陷在泥里，牛转动另一个轮子，因为一个轮子停住所以暂时不算偷盗。Goṇe pana puna ujukaṃ paṭipādetvā pājentassa ṭhitacakke kesaggamattaṃ phuṭṭhokāsaṃ atikkante pārājikaṃ. 但再次让牛直立驾驶时，停住的轮子接触的地方移动哪怕一根头发的距离就犯波罗夷罪。Catuyuttakassa pana aṭṭhārasa ṭhānāni, aṭṭhayuttakassa catuttiṃsāti – etenupāyena yuttayānassa ṭhānabhedo veditabbo. 四轭车有十八个位置，八轭车有三十四个位置 - 应以这种方式理解配套车辆的位置区别。


Yaṃ pana ayuttakaṃ dhure ekāya pacchato ca dvīhi upatthambhinīhi upatthambhetvā ṭhapitaṃ, tassa tiṇṇaṃ upatthambhinīnaṃ cakkānañca vasena pañca ṭhānāni. Sace dhure upatthambhinī heṭṭhābhāge kappakatā hoti, cha ṭhānāni. Pacchato pana anupatthambhetvā dhure upatthambhitasseva upatthambhinīvasena tīṇi vā cattāri vā ṭhānāni. Dhurena phalakassa vā dārukassa vā upari ṭhapitassa tīṇi ṭhānāni. Tathā pathaviyaṃ ṭhapitassa. Taṃ dhuraṃkaḍḍhitvā vā ukkhipitvā vā purato ca pacchato ca ṭhānā cāventassa thullaccayaṃ. Cakkānaṃ patiṭṭhitaṭṭhāne kesaggamattaṃ atikkante pārājikaṃ. Cakkāni apanetvā dvīhi akkhasīsehi dārūnaṃ upari ṭhapitassa dve ṭhānāni. Taṃ kaḍḍhanto vā ukkhipanto vā phuṭṭhokāsaṃ atikkāmeti, pārājikaṃ. Bhūmiyaṃ ṭhapitassa dhurena ca catūhi ca akkhuddhīhi patiṭṭhitavasena pañca ṭhānāni. Taṃ dhure gahetvā kaḍḍhato uddhīnaṃ pacchimantehi purimante atikkante pārājikaṃ. Uddhīsu gahetvā kaḍḍhato uddhīnaṃ purimantehi pacchimante atikkante pārājikaṃ. Passe gahetvā kaḍḍhato uddhīnaṃyeva tiriyaṃ patiṭṭhitaṭṭhānassa atikkamena pārājikaṃ. Majjhe gahetvā ukkhipato kesaggamattaṃ pathavito mutte pārājikaṃ. Atha uddhikhāṇukā na honti, samameva bāhaṃ katvā majjhe vijjhitvā akkhasīsāni pavesitāni honti, taṃ heṭṭhimatalassa samantā sabbaṃ pathaviṃ phusitvā tiṭṭhati. Tattha catūsu disāsu uddhañca phuṭṭhaṭṭhānātikkamavasena pārājikaṃ veditabbaṃ. Bhūmiyaṃ nābhiyā ṭhapitacakkassa ekameva ṭhānaṃ, tassa pañcahākārehi paricchedo. Nemipassena ca nābhiyā ca phusitvā ṭhitassa dve ṭhānāni. Nemiyā uṭṭhitabhāgaṃ pādena akkamitvā bhūmiyaṃ phusāpetvā aresu vā nemiyā vā gahetvā ukkhipantassa attanā kataṭṭhānaṃ ṭhānaṃ na hoti, tasmā tasmiṃ ṭhitepi avasesaṭṭhāne atikkantamatte pārājikaṃ.

Bhittiṃ nissāya ṭhapitacakkassāpi dve ṭhānāni. Tattha paṭhamaṃ bhittito mocentassa thullaccayaṃ. Pacchā pathavito kesaggamattuddhāre pārājikaṃ. Paṭhamaṃ bhūmito mocentassa pana sace bhittiyaṃ patiṭṭhitaṭṭhānaṃ na kuppati, eseva nayo. Atha aresu gahetvā heṭṭhā kaḍḍhantassa bhittiṃ phusitvā ṭhitokāsassa uparimo anto heṭṭhimaṃ atikkamati, pārājikaṃ. Maggappaṭipanne yāne yānasāmiko kenacideva karaṇīyena orohitvā maggā okkanto hoti, athañño bhikkhu paṭipathaṃ āgacchanto ārakkhasuññaṃ passitvā, ‘‘yānaṃ avaharissāmī’’ti ārohati, tassa payogaṃ vināyeva goṇā gahetvā pakkantā, avahāro natthi. Sesaṃ nāvāyaṃ vuttasadisanti.

Yānaṭṭhakathā niṭṭhitā.

Bhāraṭṭhakathā



Yaṃ pana ayuttakaṃ dhure ekāya pacchato ca dvīhi upatthambhinīhi upatthambhetvā ṭhapitaṃ, tassa tiṇṇaṃ upatthambhinīnaṃ cakkānañca vasena pañca ṭhānāni. 对于没有套上的车，前面用一个支撑，后面用两个支撑撑起放置的，它有三个支撑和轮子共五个位置。Sace dhure upatthambhinī heṭṭhābhāge kappakatā hoti, cha ṭhānāni. 如果前面的支撑下部有加固，就有六个位置。Pacchato pana anupatthambhetvā dhure upatthambhitasseva upatthambhinīvasena tīṇi vā cattāri vā ṭhānāni. 但如果后面没有支撑，只在前面支撑的，根据支撑有三或四个位置。Dhurena phalakassa vā dārukassa vā upari ṭhapitassa tīṇi ṭhānāni. 用车辕放在木板或木头上的有三个位置。Tathā pathaviyaṃ ṭhapitassa. 同样放在地上的也是。Taṃ dhuraṃkaḍḍhitvā vā ukkhipitvā vā purato ca pacchato ca ṭhānā cāventassa thullaccayaṃ. 拉动或抬起车辕，从前后位置移动的犯偷兰遮罪。Cakkānaṃ patiṭṭhitaṭṭhāne kesaggamattaṃ atikkante pārājikaṃ. 轮子接触地面的地方移动哪怕一根头发的距离就犯波罗夷罪。Cakkāni apanetvā dvīhi akkhasīsehi dārūnaṃ upari ṭhapitassa dve ṭhānāni. 拆下轮子，用两个轴头放在木头上的有两个位置。Taṃ kaḍḍhanto vā ukkhipanto vā phuṭṭhokāsaṃ atikkāmeti, pārājikaṃ. 拉动或抬起它超过接触的地方就犯波罗夷罪。Bhūmiyaṃ ṭhapitassa dhurena ca catūhi ca akkhuddhīhi patiṭṭhitavasena pañca ṭhānāni. 放在地上的，根据车辕和四个轴头接触地面的情况有五个位置。Taṃ dhure gahetvā kaḍḍhato uddhīnaṃ pacchimantehi purimante atikkante pārājikaṃ. 抓住车辕拉动，轴头后端超过前端就犯波罗夷罪。Uddhīsu gahetvā kaḍḍhato uddhīnaṃ purimantehi pacchimante atikkante pārājikaṃ. 抓住轴头拉动，轴头前端超过后端就犯波罗夷罪。Passe gahetvā kaḍḍhato uddhīnaṃyeva tiriyaṃ patiṭṭhitaṭṭhānassa atikkamena pārājikaṃ. 抓住侧面拉动，轴头横向接触地面的地方超过就犯波罗夷罪。Majjhe gahetvā ukkhipato kesaggamattaṃ pathavito mutte pārājikaṃ. 抓住中间抬起，离开地面哪怕一根头发的高度就犯波罗夷罪。Atha uddhikhāṇukā na honti, samameva bāhaṃ katvā majjhe vijjhitvā akkhasīsāni pavesitāni honti, taṃ heṭṭhimatalassa samantā sabbaṃ pathaviṃ phusitvā tiṭṭhati. 如果没有轴头桩，而是平整地做成臂，在中间钻孔插入轴头，它的底部全部接触地面。Tattha catūsu disāsu uddhañca phuṭṭhaṭṭhānātikkamavasena pārājikaṃ veditabbaṃ. 在那里应该根据四个方向和上方接触地方的超越来判断波罗夷罪。Bhūmiyaṃ nābhiyā ṭhapitacakkassa ekameva ṭhānaṃ, tassa pañcahākārehi paricchedo. 轮毂放在地上的轮子只有一个位置，它应该用五种方式来界定。Nemipassena ca nābhiyā ca phusitvā ṭhitassa dve ṭhānāni. 轮圈侧面和轮毂接触地面的有两个位置。Nemiyā uṭṭhitabhāgaṃ pādena akkamitvā bhūmiyaṃ phusāpetvā aresu vā nemiyā vā gahetvā ukkhipantassa attanā kataṭṭhānaṃ ṭhānaṃ na hoti, tasmā tasmiṃ ṭhitepi avasesaṭṭhāne atikkantamatte pārājikaṃ. 用脚踩住轮圈竖起的部分使接触地面，抓住辐条或轮圈抬起的，自己造成的位置不算位置，因此即使保持那个位置，其余位置一超过就犯波罗夷罪。
Bhittiṃ nissāya ṭhapitacakkassāpi dve ṭhānāni. 靠墙放置的轮子也有两个位置。Tattha paṭhamaṃ bhittito mocentassa thullaccayaṃ. 在那里先从墙上移开的犯偷兰遮罪。Pacchā pathavito kesaggamattuddhāre pārājikaṃ. 后来从地面抬起哪怕一根头发的高度就犯波罗夷罪。Paṭhamaṃ bhūmito mocentassa pana sace bhittiyaṃ patiṭṭhitaṭṭhānaṃ na kuppati, eseva nayo. 但如果先从地面移开，如果靠墙的地方没有动，也是这个道理。Atha aresu gahetvā heṭṭhā kaḍḍhantassa bhittiṃ phusitvā ṭhitokāsassa uparimo anto heṭṭhimaṃ atikkamati, pārājikaṃ. 如果抓住辐条向下拉，接触墙面的地方上端超过下端，就犯波罗夷罪。Maggappaṭipanne yāne yānasāmiko kenacideva karaṇīyena orohitvā maggā okkanto hoti, athañño bhikkhu paṭipathaṃ āgacchanto ārakkhasuññaṃ passitvā, ''yānaṃ avaharissāmī''ti ārohati, tassa payogaṃ vināyeva goṇā gahetvā pakkantā, avahāro natthi. 在路上行驶的车，车主因某事下车离开路边，这时另一个比丘迎面而来看到无人看管，想"我要偷这辆车"就上了车，牛没有他的行为就自己走了，不算偷盗。Sesaṃ nāvāyaṃ vuttasadisanti. 其余的与船只所说的相似。
Yānaṭṭhakathā niṭṭhitā. 车乘的注释结束。
Bhāraṭṭhakathā 负重的注释

101. Ito paraṃ bhāroyeva bhāraṭṭhaṃ. So sīsabhārādivasena catudhā dassito. Tattha sīsabhārādīsu asammohatthaṃ sīsādīnaṃ paricchedo veditabbo. Tattha sīsassa tāva purimagale galavāṭako, piṭṭhigale kesañci kesante āvaṭṭo hoti, galasseva ubhosu passesu kesañci kesā oruyha jāyanti, ye kaṇṇacūḷikāti vuccanti, tesaṃ adhobhāgo cāti ayaṃ heṭṭhimaparicchedo, tato upari sīsaṃ. Etthantare ṭhitabhāro sīsabhāro nāma.

Ubhosu passesu kaṇṇacūḷikāhi paṭṭhāya heṭṭhā, kapparehi paṭṭhāya upari, piṭṭhigalāvattato ca galavāṭakato ca paṭṭhāya heṭṭhā, piṭṭhivemajjhāvattato ca uraparicchedamajjhe hadayaāvāṭato ca paṭṭhāya upari khandho. Etthantare ṭhitabhāro khandhabhāro nāma.

Piṭṭhivemajjhāvattato pana hadayaāvāṭato ca paṭṭhāya heṭṭhā yāva pādanakhasikhā, ayaṃ kaṭiparicchedo. Etthantare samantato sarīre ṭhitabhāro kaṭibhāro nāma.

Kapparato paṭṭhāya pana heṭṭhā yāva hatthanakhasikhā, ayaṃ olambakaparicchedo. Etthantare ṭhitabhāro olambako nāma.

Idāni sīse bhārantiādīsu ayaṃ apubbavinicchayo – yo bhikkhu ‘‘idaṃ gahetvā ettha yāhī’’ti sāmikehi anāṇatto sayameva ‘‘mayhaṃ idaṃ nāma detha, ahaṃ vo bhaṇḍaṃ vahāmī’’ti tesaṃ bhaṇḍaṃ sīsena ādāya gacchanto theyyacittena taṃ bhaṇḍaṃ āmasati, dukkaṭaṃ. Yathāvuttasīsaparicchedaṃ anatikkāmentova ito cito ca ghaṃsanto sāretipi paccāsāretipi, thullaccayaṃ. Khandhaṃ oropitamatte kiñcāpi sāmikānaṃ ‘‘vahatū’’ti cittaṃ atthi, tehi pana anāṇattattā pārājikaṃ. Khandhaṃ pana anoropetvāpi sīsato kesaggamattaṃ mocentassa pārājikaṃ. Yamakabhārassa pana eko bhāro sīse patiṭṭhāti, eko piṭṭhiyaṃ, tattha dvinnaṃ ṭhānānaṃ vasena vinicchayo veditabbo. Ayaṃ pana suddhasīsabhārādīnaṃyeva vasena desanā āraddhā. Yo cāyaṃ sīsabhāre vutto, khandhabhārādīsupi ayameva vinicchayo.

Hatthebhāranti ettha pana hatthena gahitattā olambako ‘‘hatthe bhāro’’ti vutto.

So paṭhamaṃyeva bhūmito vā gahito hotu, suddhacittena sīsādīhi vā, ‘‘hatthe bhāro’’ tveva saṅkhyaṃ gacchati . Taṃ theyyacittena tādisaṃ gahanaṭṭhānaṃ disvā bhūmiyaṃ vā gacchādīsu vā nikkhipantassa hatthato muttamatte pārājikaṃ. Bhūmito gaṇhātīti ettha pana tesaṃ bhārānaṃ yaṃkiñci pātarāsādikāraṇā suddhacittena bhūmiyaṃ nikkhipitvā puna theyyacittena kesaggamattaṃ uddharantassa pārājikanti.

Bhāraṭṭhakathā niṭṭhitā.

Ārāmaṭṭhakathā



101. Ito paraṃ bhāroyeva bhāraṭṭhaṃ. 从这里开始，负重就是负重物品。So sīsabhārādivasena catudhā dassito. 它被显示为头顶负重等四种。Tattha sīsabhārādīsu asammohatthaṃ sīsādīnaṃ paricchedo veditabbo. 在这些头顶负重等中，为了不混淆，应该了解头部等的界限。Tattha sīsassa tāva purimagale galavāṭako, piṭṭhigale kesañci kesante āvaṭṭo hoti, galasseva ubhosu passesu kesañci kesā oruyha jāyanti, ye kaṇṇacūḷikāti vuccanti, tesaṃ adhobhāgo cāti ayaṃ heṭṭhimaparicchedo, tato upari sīsaṃ. 在那里，首先头部的前颈有颈环，后颈有些人头发的末端有旋，颈部两侧有些人的头发向下生长，被称为耳垂，这些的下方是下界限，从那里往上是头部。Etthantare ṭhitabhāro sīsabhāro nāma. 在这个范围内放置的负重叫做头顶负重。
Ubhosu passesu kaṇṇacūḷikāhi paṭṭhāya heṭṭhā, kapparehi paṭṭhāya upari, piṭṭhigalāvattato ca galavāṭakato ca paṭṭhāya heṭṭhā, piṭṭhivemajjhāvattato ca uraparicchedamajjhe hadayaāvāṭato ca paṭṭhāya upari khandho. 两侧从耳垂开始往下，从肘部开始往上，从后颈旋和颈环开始往下，从背部中间旋和胸部中间心窝开始往上是肩部。Etthantare ṭhitabhāro khandhabhāro nāma. 在这个范围内放置的负重叫做肩部负重。
Piṭṭhivemajjhāvattato pana hadayaāvāṭato ca paṭṭhāya heṭṭhā yāva pādanakhasikhā, ayaṃ kaṭiparicchedo. 从背部中间旋和心窝开始往下直到脚趾尖，这是腰部的界限。Etthantare samantato sarīre ṭhitabhāro kaṭibhāro nāma. 在这个范围内身体各处放置的负重叫做腰部负重。
Kapparato paṭṭhāya pana heṭṭhā yāva hatthanakhasikhā, ayaṃ olambakaparicchedo. 从肘部开始往下直到手指尖，这是悬挂的界限。Etthantare ṭhitabhāro olambako nāma. 在这个范围内放置的负重叫做悬挂负重。
Idāni sīse bhārantiādīsu ayaṃ apubbavinicchayo – yo bhikkhu ''idaṃ gahetvā ettha yāhī''ti sāmikehi anāṇatto sayameva ''mayhaṃ idaṃ nāma detha, ahaṃ vo bhaṇḍaṃ vahāmī''ti tesaṃ bhaṇḍaṃ sīsena ādāya gacchanto theyyacittena taṃ bhaṇḍaṃ āmasati, dukkaṭaṃ. 现在关于"头顶负重"等的新判断是 - 如果比丘未经物主指示"拿着这个去那里"，而是自己说"给我这个，我来为你们搬运物品"，用头顶着他们的物品走，怀着偷盗之心触摸那个物品，犯突吉罗罪。Yathāvuttasīsaparicchedaṃ anatikkāmentova ito cito ca ghaṃsanto sāretipi paccāsāretipi, thullaccayaṃ. 不超过上述头部界限而在这里那里摩擦、前后移动，犯偷兰遮罪。Khandhaṃ oropitamatte kiñcāpi sāmikānaṃ ''vahatū''ti cittaṃ atthi, tehi pana anāṇattattā pārājikaṃ. 刚放到肩上时，即使物主有"让他搬运"的想法，但因为他们没有指示，所以犯波罗夷罪。Khandhaṃ pana anoropetvāpi sīsato kesaggamattaṃ mocentassa pārājikaṃ. 但即使没有放到肩上，从头上移开哪怕一根头发的距离也犯波罗夷罪。Yamakabhārassa pana eko bhāro sīse patiṭṭhāti, eko piṭṭhiyaṃ, tattha dvinnaṃ ṭhānānaṃ vasena vinicchayo veditabbo. 对于双重负重，一个放在头上，一个放在背上，应该根据两个位置来判断。Ayaṃ pana suddhasīsabhārādīnaṃyeva vasena desanā āraddhā. 这里开始的说明只是关于纯粹的头顶负重等。Yo cāyaṃ sīsabhāre vutto, khandhabhārādīsupi ayameva vinicchayo. 这里关于头顶负重所说的，对肩部负重等也是同样的判断。
Hatthebhāranti ettha pana hatthena gahitattā olambako ''hatthe bhāro''ti vutto. 这里"手中负重"是指用手拿着的悬挂负重被称为"手中负重"。
So paṭhamaṃyeva bhūmito vā gahito hotu, suddhacittena sīsādīhi vā, ''hatthe bhāro'' tveva saṅkhyaṃ gacchati . 它可能最初是从地上拿起的，或者以清净心从头上等处拿的，都算作"手中负重"。Taṃ theyyacittena tādisaṃ gahanaṭṭhānaṃ disvā bhūmiyaṃ vā gacchādīsu vā nikkhipantassa hatthato muttamatte pārājikaṃ. 怀着偷盗之心看到这样的拿取处，放在地上或灌木丛等处，刚从手上放开就犯波罗夷罪。Bhūmito gaṇhātīti ettha pana tesaṃ bhārānaṃ yaṃkiñci pātarāsādikāraṇā suddhacittena bhūmiyaṃ nikkhipitvā puna theyyacittena kesaggamattaṃ uddharantassa pārājikanti. 这里"从地上拿"是指，为了早餐等原因以清净心把那些负重物品放在地上，再以偷盗之心抬起哪怕一根头发的高度就犯波罗夷罪。
Bhāraṭṭhakathā niṭṭhitā. 负重的注释结束。
Ārāmaṭṭhakathā 园林的注释

102. Ārāmaṭṭhepi – ārāmaṃ tāva dassento ‘‘ārāmo nāma pupphārāmo phalārāmo’’ti āha. Tesu vassikādīnaṃ pupphanako pupphārāmo. Ambaphalādīnaṃ phalanako phalārāmo. Ārāme catūhi ṭhānehi nikkhittassa vinicchayo bhūmaṭṭhādīsu vuttanayo eva.

Tatthajātake pana mūlanti usīrahiriverādikaṃ yaṃkiñci mūlaṃ, taṃ uppāṭetvā vā uppāṭitaṃ vā gaṇhantassa yena mūlena vatthu pūrati, tasmiṃ gahite pārājikaṃ. Kandopi mūleneva saṅgahito. Uppāṭentassa cettha appamattakepi acchinne thullaccayameva. Tattha vinicchayo bhise vuttanayeneva veditabbo. Tacanti bhesajjatthāya vā rajanatthāya vā upayogagamanūpagaṃ yaṃkiñci rukkhattacaṃ; taṃ uppāṭetvā vā uppāṭitaṃ vā gaṇhantassa mūle vuttanayena pārājikaṃ. Pupphanti vassikamallikādikaṃ yaṃkiñci pupphaṃ, taṃ ocinitvā vā ocinitaṃ vā gaṇhantassa uppalapadumesu vuttanayena pārājikaṃ. Pupphānampi hi vaṇṭaṃ vā bandhanaṃ vā acchinnaṃ rakkhati. Vaṇṭabbhantare pana kesañci sūcikā hoti, sā na rakkhati. Phalanti ambaphalatālaphalādikaṃ yaṃkiñci, taṃ rukkhato gaṇhantassa vinicchayo rukkhe laggitakathāyaṃ vutto. Apanetvā ṭhapitaṃ bhūmaṭṭhādisaṅgahitameva.

Ārāmaṃ abhiyuñjatīti parasantakaṃ ‘‘mama santako aya’’nti musā bhaṇitvā abhiyuñjati, adinnādānassa payogattā dukkaṭaṃ. Sāmikassa vimatiṃuppādetīti vinicchayakusalatāya balavanissitādibhāvena vā ārāmasāmikassa saṃsayaṃ janeti. Kathaṃ? Tañhi tathā vinicchayappasutaṃ disvā sāmiko cinteti – ‘‘sakkhissāmi nu kho ahaṃ imaṃ ārāmaṃ attano kātuṃ, na sakkhissāmi nu kho’’ti. Evaṃ tassa vimati uppajjamānā tena uppāditā hoti, tasmā thullaccayaṃ āpajjati.

Dhuraṃnikkhipatīti yadā pana sāmiko ‘‘ayaṃ thaddho kakkhaḷo jīvitabrahmacariyantarāyampi me kareyya, alaṃ dāni mayhaṃ iminā ārāmenā’’ti dhuraṃ nikkhipati, abhiyuñjako pārājikaṃ āpajjati. Sace sayampi katadhuranikkhepo hoti, atha ca pana sāmikena dhure nikkhittepi abhiyuñjako dhuraṃ anikkhipitvāva ‘‘imaṃ suṭṭhu pīḷetvā mama āṇāpavattiṃ dassetvā kiṅkārappaṭissāvibhāve naṃ ṭhapetvā dassāmī’’ti dātabbabhāve saussāho hoti, rakkhati tāva. Athāpi abhiyuñjako ‘‘acchinditvā na dāni naṃ imassa dassāmī’’ti dhuraṃ nikkhipati, sāmiko pana na dhuraṃ nikkhipati, pakkhaṃ pariyesati, kālaṃ āgameti, ‘‘lajjiparisaṃ tāva labhāmi, pacchā jānissāmī’’ti puna gahaṇeyeva saussāho hoti, rakkhatiyeva. Yadā pana sopi ‘‘na dassāmī’’ti, sāmikopi ‘‘na lacchāmī’’ti – evaṃ ubhopi dhuraṃ nikkhipanti, tadā abhiyuñjakassa pārājikaṃ. Atha pana abhiyuñjitvā vinicchayaṃ kurumāno aniṭṭhite vinicchaye sāmikenapi dhuranikkhepe akate attano assāmikabhāvaṃ jānantoyeva tato kiñci pupphaṃ vā phalaṃ vā gaṇhāti, bhaṇḍagghena kāretabbo.


102. Ārāmaṭṭhepi – ārāmaṃ tāva dassento ''ārāmo nāma pupphārāmo phalārāmo''ti āha. 在园林方面 - 首先说明"所谓园林即是花园和果园"。Tesu vassikādīnaṃ pupphanako pupphārāmo. 其中开茉莉花等的是花园。Ambaphalādīnaṃ phalanako phalārāmo. 结芒果等果实的是果园。Ārāme catūhi ṭhānehi nikkhittassa vinicchayo bhūmaṭṭhādīsu vuttanayo eva. 在园林中从四个地方拿取的判断与地面等处所说的方法相同。
Tatthajātake pana mūlanti usīrahiriverādikaṃ yaṃkiñci mūlaṃ, taṃ uppāṭetvā vā uppāṭitaṃ vā gaṇhantassa yena mūlena vatthu pūrati, tasmiṃ gahite pārājikaṃ. 在那里生长的根，如香根草、黄姜等任何根，拔出或拔出后拿取，以哪种根填满地方，拿取那种根就犯波罗夷罪。Kandopi mūleneva saṅgahito. 球茎也包含在根中。Uppāṭentassa cettha appamattakepi acchinne thullaccayameva. 在这里拔出时，即使只切断一小部分也犯偷兰遮罪。Tattha vinicchayo bhise vuttanayeneva veditabbo. 在那里的判断应该按照莲藕所说的方法来理解。Tacanti bhesajjatthāya vā rajanatthāya vā upayogagamanūpagaṃ yaṃkiñci rukkhattacaṃ; taṃ uppāṭetvā vā uppāṭitaṃ vā gaṇhantassa mūle vuttanayena pārājikaṃ. 树皮是指任何用于医药或染色的树皮；剥下或剥下后拿取，按照根部所说的方法判断波罗夷罪。Pupphanti vassikamallikādikaṃ yaṃkiñci pupphaṃ, taṃ ocinitvā vā ocinitaṃ vā gaṇhantassa uppalapadumesu vuttanayena pārājikaṃ. 花是指茉莉、茉莉等任何花，摘下或摘下后拿取，按照青莲花红莲花所说的方法判断波罗夷罪。Pupphānampi hi vaṇṭaṃ vā bandhanaṃ vā acchinnaṃ rakkhati. 因为花的花柄或绑缚没有切断就可以保护。Vaṇṭabbhantare pana kesañci sūcikā hoti, sā na rakkhati. 但在花柄内部有些人有针，那不能保护。Phalanti ambaphalatālaphalādikaṃ yaṃkiñci, taṃ rukkhato gaṇhantassa vinicchayo rukkhe laggitakathāyaṃ vutto. 果实是指芒果、棕榈果等任何果实，从树上拿取的判断在树上附着的说明中已说过。Apanetvā ṭhapitaṃ bhūmaṭṭhādisaṅgahitameva. 拿走后放置的已包含在地面等的说明中。
Ārāmaṃ abhiyuñjatīti parasantakaṃ ''mama santako aya''nti musā bhaṇitvā abhiyuñjati, adinnādānassa payogattā dukkaṭaṃ. 侵占园林是指对他人的财产虚假地说"这是我的财产"而侵占，因为是不与取的行为所以犯突吉罗罪。Sāmikassa vimatiṃuppādetīti vinicchayakusalatāya balavanissitādibhāvena vā ārāmasāmikassa saṃsayaṃ janeti. 使所有者产生疑惑是指以判断的熟练或依靠权势等使园林所有者产生怀疑。Kathaṃ? 怎么样呢？Tañhi tathā vinicchayappasutaṃ disvā sāmiko cinteti – ''sakkhissāmi nu kho ahaṃ imaṃ ārāmaṃ attano kātuṃ, na sakkhissāmi nu kho''ti. 看到他这样进行判断，所有者就会思考："我能否把这个园林变成自己的，还是不能呢？"Evaṃ tassa vimati uppajjamānā tena uppāditā hoti, tasmā thullaccayaṃ āpajjati. 这样他产生的疑惑是由那人引起的，因此犯偷兰遮罪。
Dhuraṃnikkhipatīti yadā pana sāmiko ''ayaṃ thaddho kakkhaḷo jīvitabrahmacariyantarāyampi me kareyya, alaṃ dāni mayhaṃ iminā ārāmenā''ti dhuraṃ nikkhipati, abhiyuñjako pārājikaṃ āpajjati. 放弃责任是指当所有者说"这人顽固凶恶，甚至可能危及我的生命和梵行，我现在不要这个园林了"而放弃责任时，侵占者就犯波罗夷罪。Sace sayampi katadhuranikkhepo hoti, atha ca pana sāmikena dhure nikkhittepi abhiyuñjako dhuraṃ anikkhipitvāva ''imaṃ suṭṭhu pīḷetvā mama āṇāpavattiṃ dassetvā kiṅkārappaṭissāvibhāve naṃ ṭhapetvā dassāmī''ti dātabbabhāve saussāho hoti, rakkhati tāva. 如果自己也放弃了责任，但即使所有者放弃责任，侵占者不放弃责任而说"我要好好压迫他，显示我的权力，使他听命于我后再给他"，仍然有给予的意愿，暂时还是保护的。Athāpi abhiyuñjako ''acchinditvā na dāni naṃ imassa dassāmī''ti dhuraṃ nikkhipati, sāmiko pana na dhuraṃ nikkhipati, pakkhaṃ pariyesati, kālaṃ āgameti, ''lajjiparisaṃ tāva labhāmi, pacchā jānissāmī''ti puna gahaṇeyeva saussāho hoti, rakkhatiyeva. 即使侵占者说"我夺取后现在不给他了"而放弃责任，但所有者不放弃责任，寻求支持，等待时机，说"我先找到有廉耻心的人，以后再说"，仍然有再次获得的意愿，还是保护的。Yadā pana sopi ''na dassāmī''ti, sāmikopi ''na lacchāmī''ti – evaṃ ubhopi dhuraṃ nikkhipanti, tadā abhiyuñjakassa pārājikaṃ. 但当他也说"我不给"，所有者也说"我得不到"- 这样两人都放弃责任时，那时侵占者就犯波罗夷罪。Atha pana abhiyuñjitvā vinicchayaṃ kurumāno aniṭṭhite vinicchaye sāmikenapi dhuranikkhepe akate attano assāmikabhāvaṃ jānantoyeva tato kiñci pupphaṃ vā phalaṃ vā gaṇhāti, bhaṇḍagghena kāretabbo. 但如果侵占后进行判断，在判断未完成、所有者也未放弃责任的情况下，明知自己不是所有者却从那里拿取任何花或果实，应按物品的价值赔偿。


Dhammaṃ carantoti bhikkhusaṅghe vā rājakule vā vinicchayaṃ karonto. Sāmikaṃ parājetīti vinicchayikānaṃ ukkocaṃ datvā kūṭasakkhiṃ otāretvā ārāmasāmikaṃ jinātīti attho. Āpatti pārājikassāti na kevalaṃ tasseva, sañcicca tassa atthasādhane pavattānaṃ kūṭavinicchayikānampi kūṭasakkhīnampi sabbesaṃ pārājikaṃ. Ettha ca sāmikassa dhuranikkhepavaseneva parājayo veditabbo. Anikkhittadhuro hi aparājitova hoti. Dhammaṃ caranto parajjatīti sacepi dhammena vinayena satthusāsanena vinicchayassa pavattattā sayaṃ parājayaṃ pāpuṇāti; evampi musāvādena sāmikānaṃ pīḷākaraṇapaccayā thullaccayaṃ āpajjatīti.

Ārāmaṭṭhakathā niṭṭhitā.

Vihāraṭṭhakathā

103. Vihāraṭṭhepi – catūhi ṭhānehi nikkhittaṃ vuttanayameva. Abhiyogepi cettha cātuddisaṃ saṅghaṃ uddissa bhikkhūnaṃ dinnaṃ vihāraṃ vā pariveṇaṃ vā āvāsaṃ vā mahantampi khuddakampi abhiyuñjato abhiyogo na ruhati. Acchinditvā gaṇhitumpi na sakkoti. Kasmā? Sabbesaṃ dhuranikkhepābhāvato. Na hettha sabbe cātuddisā bhikkhū dhuranikkhepaṃ karontīti . Dīghabhāṇakādibhedassa pana gaṇassa ekapuggalassa vā santakaṃ abhiyuñjitvā gaṇhanto sakkoti te dhuraṃ nikkhipāpetuṃ. Tasmā tattha ārāme vuttanayena vinicchayo veditabboti.

Vihāraṭṭhakathā niṭṭhitā.

Khettaṭṭhakathā



Dhammaṃ carantoti bhikkhusaṅghe vā rājakule vā vinicchayaṃ karonto. 行持法者是指在比丘僧团或王族中进行判断。Sāmikaṃ parājetīti vinicchayikānaṃ ukkocaṃ datvā kūṭasakkhiṃ otāretvā ārāmasāmikaṃ jinātīti attho. 使所有者失败是指给予判断者的指控，贬低他为伪证人，战胜园林的所有者。Āpatti pārājikassāti na kevalaṃ tasseva, sañcicca tassa atthasādhane pavattānaṃ kūṭavinicchayikānampi kūṭasakkhīnampi sabbesaṃ pārājikaṃ. 犯波罗夷罪不仅仅是针对他，也适用于所有因判断行为而产生的伪证人和伪证者。Ettha ca sāmikassa dhuranikkhepavaseneva parājayo veditabbo. 在这里，所有者的失败应被理解为因放弃责任。Anikkhittadhuro hi aparājitova hoti. 放弃责任的负担是不会被视为失败的。Dhammaṃ caranto parajjatīti sacepi dhammena vinayena satthusāsanena vinicchayassa pavattattā sayaṃ parājayaṃ pāpuṇāti; evampi musāvādena sāmikānaṃ pīḷākaraṇapaccayā thullaccayaṃ āpajjatīti. 行持法者即使因法、戒、师的教诲而进行判断，仍然会自我失败；即使如此，因虚假言辞使所有者受到压迫也会犯偷兰遮罪。
Ārāmaṭṭhakathā niṭṭhitā. 园林的注释结束。
Vihāraṭṭhakathā Vihara的注释
103. Vihāraṭṭhepi – catūhi ṭhānehi nikkhittaṃ vuttanayameva. 在寺院方面 - 从四个地方拿取的判断与所说的方法相同。Abhiyogepi cettha cātuddisaṃ saṅghaṃ uddissa bhikkhūnaṃ dinnaṃ vihāraṃ vā pariveṇaṃ vā āvāsaṃ vā mahantampi khuddakampi abhiyuñjato abhiyogo na ruhati. 在这里，任何指控都不适用于指向四方僧团的比丘所给予的寺院、聚会或居所，无论是大是小。Acchinditvā gaṇhitumpi na sakkoti. 即使被切断后也无法拿取。Kasmā? 为什么呢？Sabbesaṃ dhuranikkhepābhāvato. 因为所有人都没有放弃责任。Na hettha sabbe cātuddisā bhikkhū dhuranikkhepaṃ karontīti. 这里并非所有四方比丘都放弃责任。Dīghabhāṇakādibhedassa pana gaṇassa ekapuggalassa vā santakaṃ abhiyuñjitvā gaṇhanto sakkoti te dhuraṃ nikkhipāpetuṃ. 但对于长者或其他个体而言，若是以群体的名义进行判断，则可以让他们放弃责任。因此，在那里寺院的判断应如所述理解。
Vihāraṭṭhakathā niṭṭhitā. 寺院的注释结束。
Khettaṭṭhakathā 田地的注释

104. Khettaṭṭhepi – khettaṃ tāva dassento ‘‘khettaṃ nāma yattha pubbaṇṇaṃ vā aparaṇṇaṃ vā jāyatī’’ti āha. Tattha pubbaṇṇanti sāliādīni satta dhaññāni; aparaṇṇanti muggamāsādīni; ucchukhettādikampi ettheva saṅgahitaṃ. Idhāpi catūhi ṭhānehi nikkhittaṃ vuttanayameva. Tatthajātake pana sālisīsādīni nirumbhitvā vā ekamekaṃ hattheneva chinditvā vā asitena lāyitvā vā bahūni ekato uppāṭetvā vā gaṇhantassa yasmiṃ bīje vā sīse vā muṭṭhiyaṃ vā muggamāsādiphale vā vatthu pūrati, tasmiṃ bandhanā mocitamatte pārājikaṃ. Acchijjamāno pana daṇḍako vā vāko vā taco vā appamattakopi rakkhati.

Vīhināḷaṃ dīghampi hoti, yāva antonāḷato vīhisīsadaṇḍako na nikkhamati, tāva rakkhati. Kesaggamattampi nāḷato daṇḍakassa heṭṭhimatale nikkhante bhaṇḍagghena kāretabbo. Asitena lāyitvā gaṇhato pana muṭṭhigatesu heṭṭhā chinnesupi sace sīsāni jaṭitāni, rakkhanti tāva. Vijaṭetvā pana kesaggamattampi ukkhipato sace vatthu pūrati, pārājikaṃ. Sāmikehi pana lāyitvā ṭhapitaṃ sabhusaṃ vā abhusaṃ vā katvā gaṇhato yena vatthu pūrati, tasmiṃ gahite pārājikaṃ. Sace parikappeti ‘‘idaṃ madditvā papphoṭetvā sārameva gaṇhissāmī’’ti rakkhati tāva. Maddanapapphoṭanesu ṭhānā cāventassāpi pārājikaṃ natthi, pacchā bhājanagate katamatte pārājikaṃ. Abhiyogo panettha vuttanayo eva.

Khīlasaṅkamanādīsu pathavī nāma anagghā. Tasmā sace ekeneva khīlena ito kesaggamattampi pathavippadesaṃ sāmikānaṃ passantānaṃ vā apassantānaṃ vā attano santakaṃ karoti, tasmiṃ khīle nāmaṃ chinditvā vā acchinditvā vā saṅkāmitamatte tassa ca, ye cassa ekacchandā, sabbesaṃ pārājikaṃ. Sace pana dvīhi khīlehi gahetabbaṃ hoti, paṭhame khīle thullaccayaṃ; dutiye pārājikaṃ. Sace tīhi gahetabbaṃ hoti, paṭhame dukkaṭaṃ, dutiye thullaccayaṃ, tatiye pārājikaṃ. Evaṃ bahukesupi avasāne dve ṭhapetvā purimehi dukkaṭaṃ, avasāne dvinnaṃ ekena thullaccayaṃ, itarena pārājikaṃ veditabbaṃ. Tañca kho sāmikānaṃ dhuranikkhepena. Evaṃ sabbattha.

Rajjuṃ vāti ‘‘mama santakaṃ ida’’nti ñāpetukāmo rajjuṃ vā pasāreti, yaṭṭhiṃ vā pāteti, dukkaṭaṃ. ‘‘Idāni dvīhi payogehi attano santakaṃ karissāmī’’ti tesaṃ paṭhame thullaccayaṃ, dutiye pārājikaṃ.

Vatiṃ vāti parassa khettaṃ parikkhepavasena attano kātukāmo dārūni nikhaṇati, payoge payoge dukkaṭaṃ. Ekasmiṃ anāgate thullaccayaṃ, tasmiṃ āgate pārājikaṃ. Sace tattakena asakkonto sākhāparivāreneva attano kātuṃ sakkoti, sākhāpātanepi eseva nayo. Evaṃ yena yena parikkhipitvā attano kātuṃ sakkoti, tattha tattha paṭhamapayogehi dukkaṭaṃ. Avasāne dvinnaṃ ekena thullaccayaṃ, itarena pārājikaṃ veditabbaṃ.

Mariyādaṃ vāti parassa khettaṃ ‘‘mama ida’’nti ñāpetukāmo attano khettamariyādaṃ

Kedārapāḷiṃ yathā parassa khettaṃ atikkamati, evaṃ saṅkāmeti, paṃsumattikādīhi vā vaḍḍhetvā vitthataṃ karoti, akataṃ vā pana patiṭṭhāpeti, purimapayogehi dukkaṭaṃ. Dvinnaṃ pacchimānaṃ ekena thullaccayaṃ, itarena pārājikanti.

Khettaṭṭhakathā niṭṭhitā.

Vatthuṭṭhakathā



104. Khettaṭṭhepi – khettaṃ tāva dassento ''khettaṃ nāma yattha pubbaṇṇaṃ vā aparaṇṇaṃ vā jāyatī''ti āha. 在田地方面 - 首先说明"田地是指生长于此的作物或后作物"。Tattha pubbaṇṇanti sāliādīni satta dhaññāni; aparaṇṇanti muggamāsādīni; ucchukhettādikampi ettheva saṅgahitaṃ. 其中，早作物是指七种谷物，如稻米等；后作物是指豆类等；也包括拔草田等。Idhāpi catūhi ṭhānehi nikkhittaṃ vuttanayameva. 在这里，从四个地方拿取的判断与所说的方法相同。Tatthajātake pana sālisīsādīni nirumbhitvā vā ekamekaṃ hattheneva chinditvā vā asitena lāyitvā vā bahūni ekato uppāṭetvā vā gaṇhantassa yasmiṃ bīje vā sīse vā muṭṭhiyaṃ vā muggamāsādiphale vā vatthu pūrati, tasmiṃ bandhanā mocitamatte pārājikaṃ. 在那里，若是稻米等被拔出，或用一只手剪下，或用刀割下，或将多个一起拔起，若在某种种子、根部、豆类果实等填满地方，拿取那种物品就犯波罗夷罪。Acchijjamāno pana daṇḍako vā vāko vā taco vā appamattakopi rakkhati. 被切断的物品如树枝、草等，即使只切断一小部分也可以保护。
Vīhināḷaṃ dīghampi hoti, yāva antonāḷato vīhisīsadaṇḍako na nikkhamati, tāva rakkhati. 若是长达大于一根的树枝，直到从根部的树枝未被切断之前，都是可以保护的。Kesaggamattampi nāḷato daṇḍakassa heṭṭhimatale nikkhante bhaṇḍagghena kāretabbo. 若是从根部的树枝上切断一小部分，应该按物品的价值赔偿。Asitena lāyitvā gaṇhato pana muṭṭhigatesu heṭṭhā chinnesupi sace sīsāni jaṭitāni, rakkhanti tāva. 若是用刀割下后，若在根部下方切断，即使头发被缠绕，仍然可以保护。Vijaṭetvā pana kesaggamattampi ukkhipato sace vatthu pūrati, pārājikaṃ. 但若是拔起时，若填满地方，则犯波罗夷罪。Sāmikehi pana lāyitvā ṭhapitaṃ sabhusaṃ vā abhusaṃ vā katvā gaṇhato yena vatthu pūrati, tasmiṃ gahite pārājikaṃ. 若是由所有者放置的，无论是大是小，若在某种物品中填满地方，拿取那种物品就犯波罗夷罪。Sace parikappeti ''idaṃ madditvā papphoṭetvā sārameva gaṇhissāmī''ti rakkhati tāva. 若是计划"我将把它打碎后拿走"，仍然可以保护。Maddanapapphoṭanesu ṭhānā cāventassāpi pārājikaṃ natthi, pacchā bhājanagate katamatte pārājikaṃ. 在打碎和拿走的地方，若是未犯波罗夷罪，若是在后来的容器中放置的，仍然会犯波罗夷罪。Abhiyogo panettha vuttanayo eva. 在这里的指控是如所述。
Khīlasaṅkamanādīsu pathavī nāma anagghā. 在玩耍和行走等方面，土地是没有价值的。因此，若是用一根玩具，即使只是一小部分土地，若是所有者看到或未看到，将其视为自己的，若在那根玩具上切断或拔掉，若是有任何怀疑，所有人都犯波罗夷罪。Sace pana dvīhi khīlehi gahetabbaṃ hoti, paṭhame khīle thullaccayaṃ; dutiye pārājikaṃ. 如果需要用两根玩具，第一根犯偷兰遮罪；第二根犯波罗夷罪。Sace tīhi gahetabbaṃ hoti, paṭhame dukkaṭaṃ, dutiye thullaccayaṃ, tatiye pārājikaṃ. 如果需要用三根，第一根犯突吉罗罪，第二根犯偷兰遮罪，第三根犯波罗夷罪。Evaṃ bahukesupi avasāne dve ṭhapetvā purimehi dukkaṭaṃ, avasāne dvinnaṃ ekena thullaccayaṃ, itarena pārājikaṃ veditabbaṃ. 这样在多根头发的情况下，最后两根放置，前面的犯偷兰遮罪，最后两根中的一根犯偷兰遮罪，另一根犯波罗夷罪。
Tañca kho sāmikānaṃ dhuranikkhepena. 这也是所有者放弃责任的情况。Evaṃ sabbattha. 在所有情况中都是如此。
Rajjuṃ vāti ''mama santakaṃ ida''nti ñāpetukāmo rajjuṃ vā pasāreti, yaṭṭhiṃ vā pāteti, dukkaṭaṃ. 关于绳子，若是想要宣告"这是我的财产"，拉绳子或放下绳子，犯偷兰遮罪。''Idāni dvīhi payogehi attano santakaṃ karissāmī''ti tesaṃ paṭhame thullaccayaṃ, dutiye pārājikaṃ. "现在我将用两种方法来占有自己的财产"，在第一种情况下犯偷兰遮罪，在第二种情况下犯波罗夷罪。
Vatiṃ vāti parassa khettaṃ parikkhepavasena attano kātukāmo dārūni nikhaṇati, payoge payoge dukkaṭaṃ. 关于树木，若是想在他人的田地上进行工作，挖掘木材，按每种方法犯偷兰遮罪。Ekasmiṃ anāgate thullaccayaṃ, tasmiṃ āgate pārājikaṃ. 在某种未来情况下犯偷兰遮罪，而在那种情况下犯波罗夷罪。Sace tattakena asakkonto sākhāparivāreneva attano kātuṃ sakkoti, sākhāpātanepi eseva nayo. 如果无法做到，则可用树枝围绕，树枝的折断也是同样的道理。Evaṃ yena yena parikkhipitvā attano kātuṃ sakkoti, tattha tattha paṭhamapayogehi dukkaṭaṃ. 这样在任何情况下，若是通过各种方式来占有自己的财产，都会在每种情况下犯偷兰遮罪。Avasāne dvinnaṃ ekena thullaccayaṃ, itarena pārājikaṃ veditabbaṃ. 在最后的两根中，一根犯偷兰遮罪，另一根犯波罗夷罪应被理解。
Mariyādaṃ vāti parassa khettaṃ ''mama ida''nti ñāpetukāmo attano khettamariyādaṃ。关于边界，若是想要宣告"这是我的"，则会在他人的田地上越界，产生怀疑，或用沙子等物品来扩大，或在未做的情况下建立边界，都会犯偷兰遮罪。Dvinnaṃ pacchimānaṃ ekena thullaccayaṃ, itarena pārājikanti. 在两个最后的边界中，一根犯偷兰遮罪，另一根犯波罗夷罪。
Khettaṭṭhakathā niṭṭhitā. 田地的注释结束。
Vatthuṭṭhakathā 物品的注释

105. Vatthuṭṭhepi – vatthuṃ tāva dassento vatthu nāma ‘‘ārāmavatthu vihāravatthū’’ti āha. Tattha bījaṃ vā uparopake vā aropetvāva kevalaṃ bhūmiṃ sodhetvā tiṇṇaṃ pākārānaṃ yena kenaci parikkhipitvā vā aparikkhipitvā vā pupphārāmādīnaṃ atthāya ṭhapito bhūmibhāgo ārāmavatthu nāma. Eteneva nayena ekavihārapariveṇaāvāsānaṃ atthāya ṭhapito bhūmibhāgo vihāravatthu nāma. Yopi pubbe ārāmo ca vihāro ca hutvā pacchā vinassitvā bhūmimatto ṭhito, ārāmavihārakiccaṃ na karoti, sopi ārāmavihāravatthusaṅgaheneva saṅgahito. Vinicchayo panettha khettaṭṭhe vuttasadisoyevāti.

Vatthuṭṭhakathā niṭṭhitā.

106. Gāmaṭṭhe yaṃ vattabbaṃ taṃ vuttameva.

Araññaṭṭhakathā



105. Vatthuṭṭhepi – vatthuṃ tāva dassento vatthu nāma ''ārāmavatthu vihāravatthū''ti āha. 在物品方面 - 首先说明"所谓物品即是园林物品和寺院物品"。Tattha bījaṃ vā uparopake vā aropetvāva kevalaṃ bhūmiṃ sodhetvā tiṇṇaṃ pākārānaṃ yena kenaci parikkhipitvā vā aparikkhipitvā vā pupphārāmādīnaṃ atthāya ṭhapito bhūmibhāgo ārāmavatthu nāma. 其中，不种植种子或幼苗，仅清理土地，用三种围墙中的任何一种围起来或不围起来，为花园等目的而保留的土地部分叫做园林物品。Eteneva nayena ekavihārapariveṇaāvāsānaṃ atthāya ṭhapito bhūmibhāgo vihāravatthu nāma. 以同样的方式，为一座寺院、僧舍或居所的目的而保留的土地部分叫做寺院物品。Yopi pubbe ārāmo ca vihāro ca hutvā pacchā vinassitvā bhūmimatto ṭhito, ārāmavihārakiccaṃ na karoti, sopi ārāmavihāravatthusaṅgaheneva saṅgahito. 即使以前是园林和寺院，后来毁坏只剩下土地，不再用作园林和寺院的用途，也包括在园林和寺院物品的范畴内。Vinicchayo panettha khettaṭṭhe vuttasadisoyevāti. 在这里的判断与田地所说的相似。
Vatthuṭṭhakathā niṭṭhitā. 物品的注释结束。
106. Gāmaṭṭhe yaṃ vattabbaṃ taṃ vuttameva. 关于村庄应该说的已经说过了。
Araññaṭṭhakathā 森林的注释

107. Araññaṭṭhe – araññaṃ tāva dassento ‘‘araññaṃ nāma yaṃ manussānaṃ pariggahitaṃ hoti, taṃ arañña’’nti āha. Tattha yasmā araññaṃ nāma manussānaṃ pariggahitampi atthi, apariggahitampi; idha pana yaṃ pariggahitaṃ sārakkhaṃ, yato na vinā mūlena kaṭṭhalatādīni gahetuṃ labbhanti, taṃ adhippetaṃ. Tasmā ‘‘yaṃ manussānaṃ pariggahitaṃ hotī’’ti vatvā puna ‘‘arañña’’nti vuttaṃ. Tena imamatthaṃ dasseti – ‘‘na pariggahitabhāvo araññassa lakkhaṇaṃ. Yaṃ pana attano araññalakkhaṇena araññaṃ manussānañca pariggahitaṃ, taṃ imasmiṃ atthe arañña’’nti. Tattha vinicchayo ārāmaṭṭhādīsu vuttasadiso.

Tatthajātakesu panettha ekasmimpi mahaggharukkhe chinnamatte pārājikaṃ. Lataṃ vāti ettha ca vettopi latāpi latā eva; tattha yo vetto vā latā vā dīghā hoti, mahārukkhe ca gacche ca vinivijjhitvā vā veṭhetvā vā gatā, sā mūle chinnāpi avahāraṃ na janeti agge chinnāpi, yadā pana aggepi mūlepi chinnā hoti, tadā avahāraṃ janeti. Sace pana veṭhetvā ṭhitā hoti, veṭhetvā ṭhitā pana rukkhato mocitamattā avahāraṃ janeti.

Tiṇaṃvāti ettha tiṇaṃ vā hotu paṇṇaṃ vā, sabbaṃ tiṇaggahaṇeneva gahitaṃ; taṃ gehacchadanādīnamatthāya parehi chinnaṃ vā attanā chinditvā vā gaṇhanto bhaṇḍagghena kāretabbo. Na kevalañca tiṇapaṇṇameva, aññampi yaṃkiñci vākachalli ādi, yattha sāmikā sālayā, taṃ gaṇhanto bhaṇḍagghena kāretabbo. Tacchetvā ṭhapito addhagatopi rukkho na gahetabbo. Yo pana agge ca mūle ca chinno hoti, sākhāpissa pūtikā jātā, challiyopi gaḷitā, ‘‘ayaṃ sāmikehi chaḍḍito’’ti gahetuṃ vaṭṭati. Lakkhaṇacchinnassāpi yadā lakkhaṇaṃ challiyā pariyonaddhaṃ hoti, tadā gahetuṃ vaṭṭati. Gehādīnaṃ atthāya rukkhe chinditvā yadā tāni katāni ajjhāvutthāni ca honti, dārūnipi araññe vassena ca ātapena ca vinassanti, īdisānipi disvā ‘‘chaḍḍitānī’’ti gahetuṃ vaṭṭati. Kasmā? Yasmā araññasāmikā etesaṃ anissarā. Yehi araññasāmikānaṃ deyyadhammaṃ datvā chinnāni, te eva issarā, tehi ca tāni chaḍḍitāni, nirālayā tattha jātāti.

Yopi bhikkhu paṭhamaṃyeva araññapālānaṃ deyyadhammaṃ datvā araññaṃ pavisitvā yathārucite rukkhe gāhāpeti, tassa tesaṃ ārakkhaṭṭhānaṃ agantvāpi yathārucitena maggena gantuṃ vaṭṭati. Athāpi pavisanto adatvā ‘‘nikkhamanto dassāmī’’ti rukkhe gāhāpetvā nikkhamanto tesaṃ dātabbaṃ datvā gacchati, vaṭṭati eva. Athāpi ābhogaṃ katvā gacchati ‘‘dehī’’ti vutte ‘‘dassāmī’’ti, ‘‘dehī’’ti vutte dātabbameva. Sace koci attano dhanaṃ datvā ‘‘bhikkhussa gantuṃ dethā’’ti vadati, laddhakappameva, gantuṃ vaṭṭati. Sace pana koci issarajātiko dhanaṃ adatvāva ‘‘bhikkhūnaṃ bhāgaṃ mā gaṇhathā’’ti vāreti, araññapālā ca ‘‘mayaṃ bhikkhūnaṃ tāpasānañca bhāgaṃ agaṇhantā kuto lacchāma, detha, bhante’’ti vadanti, dātabbameva.


107. Araññaṭṭhe – araññaṃ tāva dassento ''araññaṃ nāma yaṃ manussānaṃ pariggahitaṃ hoti, taṃ arañña''nti āha. 在森林方面 - 首先说明"所谓森林是指被人占有的，那就是森林"。Tattha yasmā araññaṃ nāma manussānaṃ pariggahitampi atthi, apariggahitampi; idha pana yaṃ pariggahitaṃ sārakkhaṃ, yato na vinā mūlena kaṭṭhalatādīni gahetuṃ labbhanti, taṃ adhippetaṃ. 其中，因为所谓森林有被人占有的，也有未被占有的；这里指的是被占有且受保护的，没有付费就不能取走木材和藤蔓等的。Tasmā ''yaṃ manussānaṃ pariggahitaṃ hotī''ti vatvā puna ''arañña''nti vuttaṃ. 因此说"被人占有的"后又说"森林"。Tena imamatthaṃ dasseti – ''na pariggahitabhāvo araññassa lakkhaṇaṃ. Yaṃ pana attano araññalakkhaṇena araññaṃ manussānañca pariggahitaṃ, taṃ imasmiṃ atthe arañña''nti. 这表示以下含义："被占有并不是森林的特征。但是，凡是以自身的森林特征而成为森林并被人占有的，在这个意义上就是森林"。Tattha vinicchayo ārāmaṭṭhādīsu vuttasadiso. 在那里的判断与园林等所说的相似。
Tatthajātakesu panettha ekasmimpi mahaggharukkhe chinnamatte pārājikaṃ. 在那里生长的树木中，即使砍掉一棵贵重的树也犯波罗夷罪。Lataṃ vāti ettha ca vettopi latāpi latā eva; tattha yo vetto vā latā vā dīghā hoti, mahārukkhe ca gacche ca vinivijjhitvā vā veṭhetvā vā gatā, sā mūle chinnāpi avahāraṃ na janeti agge chinnāpi, yadā pana aggepi mūlepi chinnā hoti, tadā avahāraṃ janeti. 关于藤蔓，这里竹子和藤蔓都算作藤蔓；其中，任何长的竹子或藤蔓，穿过或缠绕大树和灌木丛的，即使砍断根部也不构成偷盗，砍断顶端也不构成；但当顶端和根部都被砍断时，就构成偷盗。Sace pana veṭhetvā ṭhitā hoti, veṭhetvā ṭhitā pana rukkhato mocitamattā avahāraṃ janeti. 但如果是缠绕在树上的，一旦从树上松开就构成偷盗。
Tiṇaṃvāti ettha tiṇaṃ vā hotu paṇṇaṃ vā, sabbaṃ tiṇaggahaṇeneva gahitaṃ; taṃ gehacchadanādīnamatthāya parehi chinnaṃ vā attanā chinditvā vā gaṇhanto bhaṇḍagghena kāretabbo. 关于草，这里无论是草还是叶子，都包含在草的概念中；为了盖房顶等目的，无论是他人砍下的还是自己砍下拿走的，都应该按物品的价值赔偿。Na kevalañca tiṇapaṇṇameva, aññampi yaṃkiñci vākachalli ādi, yattha sāmikā sālayā, taṃ gaṇhanto bhaṇḍagghena kāretabbo. 不仅是草和叶子，任何其他的树皮等，只要所有者有意保护的，拿走的人都应该按物品的价值赔偿。Tacchetvā ṭhapito addhagatopi rukkho na gahetabbo. 即使是砍倒一半的树也不能拿走。Yo pana agge ca mūle ca chinno hoti, sākhāpissa pūtikā jātā, challiyopi gaḷitā, ''ayaṃ sāmikehi chaḍḍito''ti gahetuṃ vaṭṭati. 但是如果顶端和根部都被砍断，枝条也腐烂，树皮也脱落，认为"这是所有者丢弃的"就可以拿走。Lakkhaṇacchinnassāpi yadā lakkhaṇaṃ challiyā pariyonaddhaṃ hoti, tadā gahetuṃ vaṭṭati. 即使是有标记的树，当标记被树皮覆盖时，也可以拿走。Gehādīnaṃ atthāya rukkhe chinditvā yadā tāni katāni ajjhāvutthāni ca honti, dārūnipi araññe vassena ca ātapena ca vinassanti, īdisānipi disvā ''chaḍḍitānī''ti gahetuṃ vaṭṭati. 为了建房等目的砍下的树，当房子已经建好并居住过，木材在森林里因雨水和阳光而腐烂，看到这样的情况也可以认为"是被丢弃的"而拿走。Kasmā? 为什么？Yasmā araññasāmikā etesaṃ anissarā. 因为森林的所有者对这些不再有控制权。Yehi araññasāmikānaṃ deyyadhammaṃ datvā chinnāni, te eva issarā, tehi ca tāni chaḍḍitāni, nirālayā tattha jātāti. 那些付费给森林所有者后砍伐的人才是主人，他们已经丢弃了这些，对此不再有执着。
Yopi bhikkhu paṭhamaṃyeva araññapālānaṃ deyyadhammaṃ datvā araññaṃ pavisitvā yathārucite rukkhe gāhāpeti, tassa tesaṃ ārakkhaṭṭhānaṃ agantvāpi yathārucitena maggena gantuṃ vaṭṭati. 如果比丘一开始就付费给森林守卫后进入森林，按自己的意愿让人砍树，他可以不用去守卫站，按自己喜欢的路径离开。Athāpi pavisanto adatvā ''nikkhamanto dassāmī''ti rukkhe gāhāpetvā nikkhamanto tesaṃ dātabbaṃ datvā gacchati, vaṭṭati eva. 或者进入时不付费，说"出去时会给"，让人砍树后出来时给他们应付的费用而离开，也是可以的。Athāpi ābhogaṃ katvā gacchati ''dehī''ti vutte ''dassāmī''ti, ''dehī''ti vutte dātabbameva. 或者考虑后离开，当被要求"给钱"时说"我会给"，当被要求"给钱"时就应该给。Sace koci attano dhanaṃ datvā ''bhikkhussa gantuṃ dethā''ti vadati, laddhakappameva, gantuṃ vaṭṭati. 如果有人付自己的钱说"让比丘离开"，就算是得到允许，可以离开。Sace pana koci issarajātiko dhanaṃ adatvāva ''bhikkhūnaṃ bhāgaṃ mā gaṇhathā''ti vāreti, araññapālā ca ''mayaṃ bhikkhūnaṃ tāpasānañca bhāgaṃ agaṇhantā kuto lacchāma, detha, bhante''ti vadanti, dātabbameva. 但如果有权贵不付钱就阻止说"不要向比丘收费"，而森林守卫说"我们如果不向比丘和苦行者收费，从哪里得到收入呢？尊者，请付费"，就应该付


Yo pana araññapālesu niddāyantesu vā kīḷāpasutesu vā katthaci pakkantesu vā āgantvā ‘‘kuhiṃ araññapālā’’ti pakkositvāpi adisvā gacchati, bhaṇḍadeyyaṃ. Yopi ārakkhaṭṭhānaṃ patvā kammaṭṭhānādīni manasikaronto vā aññavihito vā assatiyā atikkamati, bhaṇḍadeyyameva. Yassāpi taṃ ṭhānaṃ pattassa coro vā hatthī vā vāḷamigo vā mahāmegho vā vuṭṭhahati, so ca tamhā upaddavā muccitukamyatāya sahasā taṃ ṭhānaṃ atikkamati, rakkhati tāva, bhaṇḍadeyyaṃ pana hoti. Idaṃ pana araññe ārakkhaṭṭhānaṃ nāma suṅkaghātatopi garukataraṃ. Suṅkaghātassa hi paricchedaṃ anokkamitvā dūratova pariharanto dukkaṭameva āpajjati. Idaṃ pana theyyacittena pariharantassa ākāsena gacchatopi pārājikameva. Tasmā ettha appamattena bhavitabbanti.

Araññaṭṭhakathā niṭṭhitā.

Udakakathā



Yo pana araññapālesu niddāyantesu vā kīḷāpasutesu vā katthaci pakkantesu vā āgantvā ''kuhiṃ araññapālā''ti pakkositvāpi adisvā gacchati, bhaṇḍadeyyaṃ. 如果在森林守卫中有人在打瞌睡或玩耍，若是随便走动而呼喊"森林守卫在哪里"，即使没有看到也会被视为偷盗。Yopi ārakkhaṭṭhānaṃ patvā kammaṭṭhānādīni manasikaronto vā aññavihito vā assatiyā atikkamati, bhaṇḍadeyyameva. 如果有人到达守卫地点，专心于工作或无意中走开，也会被视为偷盗。Yassāpi taṃ ṭhānaṃ pattassa coro vā hatthī vā vāḷamigo vā mahāmegho vā vuṭṭhahati, so ca tamhā upaddavā muccitukamyatāya sahasā taṃ ṭhānaṃ atikkamati, rakkhati tāva, bhaṇḍadeyyaṃ pana hoti. 如果在某个地方，有人到达后，若是被盗贼、象、野兽或大雨所惊扰，因想要逃避而突然离开，虽然可以保护自己，但仍然会被视为偷盗。Idaṃ pana araññe ārakkhaṭṭhānaṃ nāma suṅkaghātatopi garukataraṃ. 这里的森林守卫地点，即使被小动物打扰也更为重要。Suṅkaghātassa hi paricchedaṃ anokkamitvā dūratova pariharanto dukkaṭameva āpajjati. 因为被小动物打扰后，若是避免与之接触而远离，仍然会犯轻罪。Idaṃ pana theyyacittena pariharantassa ākāsena gacchatopi pārājikameva. 而如果是以不懈的心态避免，若是飞翔在空中也会犯波罗夷罪。Tasmā ettha appamattena bhavitabbanti. 因此，在这里应当保持警惕。
Araññaṭṭhakathā niṭṭhitā. 森林的注释结束。
Udakakathā 水的注释

108. Udake pana – bhājanagatanti udakadullabhakāle udakamaṇikādīsu bhājanesu saṅgopetvā ṭhapitaṃ; taṃ yasmiṃ bhājane ṭhapitaṃ hoti, taṃ bhājanaṃ āviñchitvā vā chiddaṃ katvā vā tattha pokkharaṇītaḷākesu ca attano bhājanaṃ pavesetvā gaṇhantassa sappitelesu vuttanayena vinicchayo veditabbo.

Mariyādacchedane pana tattha jātakabhūtagāmena saddhimpi mariyādaṃ chindantassa adinnādānapayogattā dukkaṭaṃ. Tañca pana pahāre pahāre hoti. Antoṭhatvā bahimukho chindanto bahi antena kāretabbo. Bahi ṭhatvā antomukho chindanto antoantena kāretabbo. Anto ca bahi ca chinditvā majjhe ṭhapetvā taṃ chindanto majjhena kāretabbo. Mariyādaṃ dubbalaṃ katvā gāvo pakkosati, gāmadārakehi vā pakkosāpeti, tā āgantvā khurehi mariyādaṃ chindanti, teneva chinnā hoti. Mariyādaṃ dubbalaṃ katvā gāvo udake paveseti, gāmadārakehi vā pavesāpeti, tāhi uṭṭhāpitavīciyo mariyādaṃ bhinditvā gacchanti. Gāmadārake vā ‘‘udake kīḷathā’’ti vadati, kīḷante vā utrāseti, tehi uṭṭhāpitavīciyopi mariyādaṃ chinditvā gacchanti. Antoudake jātarukkhaṃ chindati, aññena vā chindāpeti, tenapi patantena uṭṭhāpitavīciyo mariyādaṃ chinditvā gacchanti, teneva chinnā hoti. Mariyādaṃ dubbalaṃ katvā taḷākarakkhaṇatthāya taḷākato nibbahanaudakaṃ vā niddhamanatumbaṃ vā pidahati, aññato gacchantaṃ vā udakaṃ yathā ettha pavisati, evaṃ pāḷiṃ vā bandhati, mātikaṃ vā ujukaṃ karoti, tassa uparibhāge ṭhitaṃ attano taḷākaṃ vā bhindati, ussannaṃ udakaṃ mariyādaṃ gahetvā gacchati, teneva chinnā hoti. Sabbattha nikkhantaudakagghānurūpena avahārena kāretabbo.

Niddhamanapanāḷiṃ ugghāṭetvā nīharantassāpi eseva nayo. Sace pana tena mariyādāya dubbalāya katāya attano dhammatāya āgantvā vā anāṇattehi gāmadārakehi āropitā vā gāviyo khurehi mariyādaṃ bhindanti, attanoyeva dhammatāya anāṇattehi vā gāmadārakehi udake pavesitā vīciyo uṭṭhāpenti, gāmadārakā vā sayameva pavisitvā kīḷantā uṭṭhāpenti antoudake vā rukkho aññena chijjamāno patitvā uṭṭhāpeti, uṭṭhāpitā vīciyo mariyādaṃ chindanti, sacepi mariyādaṃ dubbalaṃ katvā sukkhataḷākassa udakanibbahanaṭṭhānaṃ vā udakaniddhamanatumbaṃ vā pidahati, aññato gamanamagge vā pāḷiṃ bandhati, sukkhamātikaṃ vā ujukaṃ karoti, pacchā deve vuṭṭhe udakaṃ āgantvā mariyādaṃ bhindati, sabbattha bhaṇḍadeyyaṃ.

Yo pana nidāghe sukkhavāpiyā mariyādaṃ yāva talaṃ pāpetvā chindati, pacchā deve vuṭṭhe āgatāgataṃ udakaṃ palāyati, bhaṇḍadeyyaṃ. Yattakaṃ tappaccayā sassaṃ uppajjati, tato pādamattagghanakampi adento sāmikānaṃ dhuranikkhepena assamaṇo hoti.


108. Udake pana – bhājanagatanti udakadullabhakāle udakamaṇikādīsu bhājanesu saṅgopetvā ṭhapitaṃ; taṃ yasmiṃ bhājane ṭhapitaṃ hoti, taṃ bhājanaṃ āviñchitvā vā chiddaṃ katvā vā tattha pokkharaṇītaḷākesu ca attano bhājanaṃ pavesetvā gaṇhantassa sappitelesu vuttanayena vinicchayo veditabbo. 关于水 - 盛装在容器中是指在缺水时期储存在水罐等容器中；无论存放在哪种容器中，若是打开容器或钻孔，在池塘或湖泊中放入自己的容器取水，其判断应按照油中所说的方法来理解。
Mariyādacchedane pana tattha jātakabhūtagāmena saddhimpi mariyādaṃ chindantassa adinnādānapayogattā dukkaṭaṃ. 在切断界限时，即使与生长在那里的植物一起切断界限，因为是不与取的行为所以犯突吉罗罪。Tañca pana pahāre pahāre hoti. 这是每次击打都会犯的罪。Antoṭhatvā bahimukho chindanto bahi antena kāretabbo. 站在里面向外切割的，应该按外边的边界处罚。Bahi ṭhatvā antomukho chindanto antoantena kāretabbo. 站在外面向里切割的，应该按里边的边界处罚。Anto ca bahi ca chinditvā majjhe ṭhapetvā taṃ chindanto majjhena kāretabbo. 里外都切割后在中间切割的，应该按中间处罚。Mariyādaṃ dubbalaṃ katvā gāvo pakkosati, gāmadārakehi vā pakkosāpeti, tā āgantvā khurehi mariyādaṃ chindanti, teneva chinnā hoti. 使界限变弱后呼唤牛，或让村里的孩子呼唤，牛来后用蹄子切断界限，这样就算是切断了。Mariyādaṃ dubbalaṃ katvā gāvo udake paveseti, gāmadārakehi vā pavesāpeti, tāhi uṭṭhāpitavīciyo mariyādaṃ bhinditvā gacchanti. 使界限变弱后让牛进入水中，或让村里的孩子让牛进入，牛掀起的波浪切断界限而去。Gāmadārake vā ''udake kīḷathā''ti vadati, kīḷante vā utrāseti, tehi uṭṭhāpitavīciyopi mariyādaṃ chinditvā gacchanti. 或者对村里的孩子说"在水里玩吧"，或者在他们玩耍时惊吓他们，他们掀起的波浪也切断界限而去。Antoudake jātarukkhaṃ chindati, aññena vā chindāpeti, tenapi patantena uṭṭhāpitavīciyo mariyādaṃ chinditvā gacchanti, teneva chinnā hoti. 砍伐水中生长的树，或让别人砍伐，树倒下时掀起的波浪切断界限而去，这样也算是切断了。Mariyādaṃ dubbalaṃ katvā taḷākarakkhaṇatthāya taḷākato nibbahanaudakaṃ vā niddhamanatumbaṃ vā pidahati, aññato gacchantaṃ vā udakaṃ yathā ettha pavisati, evaṃ pāḷiṃ vā bandhati, mātikaṃ vā ujukaṃ karoti, tassa uparibhāge ṭhitaṃ attano taḷākaṃ vā bhindati, ussannaṃ udakaṃ mariyādaṃ gahetvā gacchati, teneva chinnā hoti. 使界限变弱后，为了保护池塘而堵塞从池塘流出的水或排水管，或者建造堤坝或修直水道，使水从别处流入这里，或者破坏自己上游的池塘，过多的水冲过界限而去，这样也算是切断了。Sabbattha nikkhantaudakagghānurūpena avahārena kāretabbo. 在所有情况下，都应该按流出水的价值来判断偷盗。
Niddhamanapanāḷiṃ ugghāṭetvā nīharantassāpi eseva nayo. 对于打开排水管取水的人也是同样的道理。Sace pana tena mariyādāya dubbalāya katāya attano dhammatāya āgantvā vā anāṇattehi gāmadārakehi āropitā vā gāviyo khurehi mariyādaṃ bhindanti, attanoyeva dhammatāya anāṇattehi vā gāmadārakehi udake pavesitā vīciyo uṭṭhāpenti, gāmadārakā vā sayameva pavisitvā kīḷantā uṭṭhāpenti antoudake vā rukkho aññena chijjamāno patitvā uṭṭhāpeti, uṭṭhāpitā vīciyo mariyādaṃ chindanti, sacepi mariyādaṃ dubbalaṃ katvā sukkhataḷākassa udakanibbahanaṭṭhānaṃ vā udakaniddhamanatumbaṃ vā pidahati, aññato gamanamagge vā pāḷiṃ bandhati, sukkhamātikaṃ vā ujukaṃ karoti, pacchā deve vuṭṭhe udakaṃ āgantvā mariyādaṃ bhindati, sabbattha bhaṇḍadeyyaṃ. 但如果他使界限变弱后，牛自然来到或被未受指示的村里孩子赶来，用蹄子切断界限，或者波浪是由自然或未受指示的村里孩子在水中引起的，或者村里的孩子自己进入玩耍引起的，或者水中的树被别人砍倒引起的，引起的波浪切断界限，或者他使界限变弱后堵塞干涸池塘的出水口或排水管，或在别处的水道上建造堤坝，或修直干涸的水渠，后来下雨水来切断界限，在所有这些情况下都应该赔偿物品。
Yo pana nidāghe sukkhavāpiyā mariyādaṃ yāva talaṃ pāpetvā chindati, pacchā deve vuṭṭhe āgatāgataṃ udakaṃ palāyati, bhaṇḍadeyyaṃ. 如果在旱季切断干涸池塘的界限直到底部，后来下雨时水流失，应该赔偿物品。Yattakaṃ tappaccayā sassaṃ uppajjati, tato pādamattagghanakampi adento sāmikānaṃ dhuranikkhepena assamaṇo hoti. 由此产生的庄稼有多少，即使不给四分之一的价值，所有者也会放弃责任，他就不再是沙门了。


Yaṃ pana sabbasādhāraṇaṃ taḷākaṃ hoti; taḷāke udakassa sabbepi manussā issarā. Heṭṭhato panassa sassāni karonti, sassapālanatthaṃ taḷākato mahāmātikā nikkhamitvā khettamajjhena yāti, sāpi sadā sandanakāle sabbasādhāraṇā. Tato pana khuddakamātikā nīharitvā attano attano kedāresu udakaṃ pavesenti. Taṃ aññesaṃ gahetuṃ na denti. Nidāghasamayeva udake mandībhūte vārena udakaṃ denti, yo udakavāre sampatte na labhati, tassa sassāni milāyanti; tasmā aññesaṃ vāre añño gahetuṃ na labhati. Tattha yo bhikkhu paresaṃ khuddakamātikāto vā kedārato vā udakaṃ theyyacittena attano vā parassa vā mātikaṃ vā kedāraṃ vā paveseti, aṭavimukhaṃ vā vāheti, avahāro vassa hoti.

Yopi ‘‘cirena me udakavāro bhavissati, idañca sassaṃ milāyatī’’ti paresaṃ kedāre

Pavisantassa udakassa pavisanamaggaṃ pidahitvā attano kedāraṃ paveseti, avahāro eva. Sace pana taḷākato aniggate paresaṃ mātikāmukhaṃ asampatteva udake sukkhamātikaṃyeva yathā āgacchantaṃ udakaṃ aññesaṃ kedāre appavisitvā attanoyeva kedāraṃ pavisati, evaṃ tattha tattha bandhati. Anikkhante baddhā subaddhā, nikkhante baddhā, bhaṇḍadeyyaṃ. Taḷākaṃ gantvā sayameva niddhamanapanāḷiṃ ugghāṭetvā attano kedāraṃ pavesentassāpi natthi avahāro. Kasmā? Taḷākaṃ nissāya khettassa katattā. Kurundiyādīsu pana ‘‘avahāro’’ti vuttaṃ. Taṃ ‘‘vatthuṃ kālañca desañcā’’ti iminā lakkhaṇena na sameti. Tasmā mahāaṭṭhakathāyaṃ vuttameva yuttanti.

Udakakathā niṭṭhitā.

Dantaponakathā



Yaṃ pana sabbasādhāraṇaṃ taḷākaṃ hoti; taḷāke udakassa sabbepi manussā issarā. 关于所有共有的池塘，池塘中的水都是所有人的。Heṭṭhato panassa sassāni karonti, sassapālanatthaṃ taḷākato mahāmātikā nikkhamitvā khettamajjhena yāti, sāpi sadā sandanakāle sabbasādhāraṇā. 他们在水位下降时耕种，出池塘的水用于耕作，水位也总是在丰沛时期保持共享。Tato pana khuddakamātikā nīharitvā attano attano kedāresu udakaṃ pavesenti. 然后，他们取出小水池中的水，放入各自的田地。Taṃ aññesaṃ gahetuṃ na denti. 他们不允许他人使用这些水。Nidāghasamayeva udake mandībhūte vārena udakaṃ denti, yo udakavāre sampatte na labhati, tassa sassāni milāyanti; tasmā aññesaṃ vāre añño gahetuṃ na labhati. 在旱季，他们以温和的方式提供水，若是水位不足的人，庄稼就会枯萎；因此在其他时候也不允许他人取水。Tattha yo bhikkhu paresaṃ khuddakamātikāto vā kedārato vā udakaṃ theyyacittena attano vā parassa vā mātikaṃ vā kedāraṃ vā paveseti, aṭavimukhaṃ vā vāheti, avahāro vassa hoti. 如果比丘从他人的小水池或田地中，以不正当的心态取水，或将水引入自己的田地，这将被视为偷盗。
Yopi ‘‘cirena me udakavāro bhavissati, idañca sassaṃ milāyatī’’ti paresaṃ kedāre Pavisantassa udakassa pavisanamaggaṃ pidahitvā attano kedāraṃ paveseti, avahāro eva. 如果有人认为"我的水位将会维持很久，这会使庄稼枯萎"，在进入他人田地时封住水流，然后将水引入自己的田地，这也是偷盗。Sace pana taḷākato aniggate paresaṃ mātikāmukhaṃ asampatteva udake sukkhamātikaṃyeva yathā āgacchantaṃ udakaṃ aññesaṃ kedāre appavisitvā attanoyeva kedāraṃ pavisati, evaṃ tattha tattha bandhati. 但如果他在池塘中没有水流入他人的水池，而是以干燥的水池为准则，进入他人的田地，几乎不进入自己的田地，这样在各处都被视为不当。Anikkhante baddhā subaddhā, nikkhante baddhā, bhaṇḍadeyyaṃ. 如果没有被封住的水流出，仍然被视为偷盗。Taḷākaṃ gantvā sayameva niddhamanapanāḷiṃ ugghāṭetvā attano kedāraṃ pavesentassāpi natthi avahāro. 前往池塘后，自己打开排水管将水引入自己的田地，也不算偷盗。Kasmā? 为什么？Taḷākaṃ nissāya khettassa katattā. 因为是依赖池塘而进行耕作的。Kurundiyādīsu pana ‘‘avahāro’’ti vuttaṃ. 而在Kurundiya等地则被称为"偷盗"。Taṃ ‘‘vatthuṃ kālañca desañcā’’ti iminā lakkhaṇena na sameti. 这与"地点、时间"等特征不相符。Tasmā mahāaṭṭhakathāyaṃ vuttameva yuttanti. 因此，在大注释中所说的才是合适的。
Udakakathā niṭṭhitā. 水的注释结束。
Dantaponakathā 象牙的注释

109. Dantapoṇaṃ ārāmaṭṭhakavinicchayena vinicchinitabbaṃ. Ayaṃ pana viseso – yo saṅghassa vetanabhato hutvā devasikaṃ vā pakkhamāsavārena vā dantakaṭṭhaṃ āharati, so taṃ āharitvā chinditvāpi yāva bhikkhusaṅghaṃ na sampaṭicchāpeti, tāva tasseva hoti. Tasmā taṃ theyyacittena gaṇhanto bhaṇḍagghena kāretabbo. Tatthajātakaṃ pana garubhaṇḍaṃ, tampi bhikkhusaṅghena rakkhitagopitaṃ gaṇhanto bhaṇḍagghena kāretabbo. Eseva nayo gaṇapuggalagihimanussasantakepi chinnake acchinnake ca. Tesaṃ ārāmuyyānabhūmīsu jātaṃ sāmaṇerā vārena bhikkhusaṅghassa dantakaṭṭhaṃ āharantā ācariyupajjhāyānampi āharanti, taṃ yāva chinditvā saṅghaṃ na paṭicchāpenti, tāva sabbaṃ tesaṃyeva hoti. Tasmā tampi theyyacittena gaṇhanto bhaṇḍagghena kāretabbo. Yadā pana te chinditvā saṅghassa paṭicchāpetvā dantakaṭṭhamāḷake nikkhipanti, ‘‘yathāsukhaṃ bhikkhusaṅgho paribhuñjatū’’ti; tato paṭṭhāya avahāro natthi, vattaṃ pana jānitabbaṃ. Yo hi devasikaṃ saṅghamajjhe osarati, tena divase divase ekameva dantakaṭṭhaṃ gahetabbaṃ. Yo pana devasikaṃ na osarati, padhānaghare vasitvā dhammasavane vā uposathagge vā dissati, tena pamāṇaṃ sallakkhetvā cattāri pañcadantakaṭṭhāni attano vasanaṭṭhāne ṭhapetvā khāditabbāni. Tesu khīṇesu sace punapi dantakaṭṭhamāḷake bahūni hontiyeva, punapi āharitvā khāditabbāni. Yadi pana pamāṇaṃ asallakkhetvā āharati, tesu akkhīṇesuyeva māḷake khīyanti, tato keci therā ‘‘yehi gahitāni, te paṭiāharantū’’ti vadeyyuṃ, keci ‘‘khādantu, puna sāmaṇerā āharissantī’’ti, tasmā vivādapariharaṇatthaṃ pamāṇaṃ sallakkhetabbaṃ. Gahaṇe pana doso natthi. Maggaṃ gacchantenāpi ekaṃ vā dve vā thavikāya pakkhipitvā gantabbanti.

Dantaponakathā niṭṭhitā.

Vanappatikathā



109. Dantapoṇaṃ ārāmaṭṭhakavinicchayena vinicchinitabbaṃ. 关于象牙，应该按照园林的判断方法来判断。Ayaṃ pana viseso – yo saṅghassa vetanabhato hutvā devasikaṃ vā pakkhamāsavārena vā dantakaṭṭhaṃ āharati, so taṃ āharitvā chinditvāpi yāva bhikkhusaṅghaṃ na sampaṭicchāpeti, tāva tasseva hoti. 这里有一个特别之处 - 谁作为僧团的受薪者每天或每半月收集牙刷木，即使他收集并切割了这些木材，只要他没有让比丘僧团接受，它们仍然属于他。Tasmā taṃ theyyacittena gaṇhanto bhaṇḍagghena kāretabbo. 因此，以偷盗之心拿取这些的人应该按物品的价值赔偿。Tatthajātakaṃ pana garubhaṇḍaṃ, tampi bhikkhusaṅghena rakkhitagopitaṃ gaṇhanto bhaṇḍagghena kāretabbo. 在那里生长的重要物品，如果是由比丘僧团保管的，拿取的人也应该按物品的价值赔偿。Eseva nayo gaṇapuggalagihimanussasantakepi chinnake acchinnake ca. 这个原则也适用于属于团体、个人或在家人的已切割和未切割的物品。Tesaṃ ārāmuyyānabhūmīsu jātaṃ sāmaṇerā vārena bhikkhusaṅghassa dantakaṭṭhaṃ āharantā ācariyupajjhāyānampi āharanti, taṃ yāva chinditvā saṅghaṃ na paṭicchāpenti, tāva sabbaṃ tesaṃyeva hoti. 沙弥们轮流为比丘僧团从他们的园林和花园中收集牙刷木，也为老师和戒师收集，只要他们没有切割并让僧团接受，这些都属于他们自己。Tasmā tampi theyyacittena gaṇhanto bhaṇḍagghena kāretabbo. 因此，以偷盗之心拿取这些的人也应该按物品的价值赔偿。Yadā pana te chinditvā saṅghassa paṭicchāpetvā dantakaṭṭhamāḷake nikkhipanti, ''yathāsukhaṃ bhikkhusaṅgho paribhuñjatū''ti; tato paṭṭhāya avahāro natthi, vattaṃ pana jānitabbaṃ. 但当他们切割并让僧团接受后，将牙刷木放在指定的地方，说"愿比丘僧团随意使用"；从那时起就不算偷盗了，但应该知道规矩。Yo hi devasikaṃ saṅghamajjhe osarati, tena divase divase ekameva dantakaṭṭhaṃ gahetabbaṃ. 每天参加僧团集会的人，每天只能拿一根牙刷木。Yo pana devasikaṃ na osarati, padhānaghare vasitvā dhammasavane vā uposathagge vā dissati, tena pamāṇaṃ sallakkhetvā cattāri pañcadantakaṭṭhāni attano vasanaṭṭhāne ṭhapetvā khāditabbāni. 但是不每天参加集会，而是住在禅修室或出现在听法或布萨堂的人，应该估算数量，在自己的住处放四五根牙刷木来使用。Tesu khīṇesu sace punapi dantakaṭṭhamāḷake bahūni hontiyeva, punapi āharitvā khāditabbāni. 如果用完了，而牙刷木存放处还有很多，可以再取来使用。Yadi pana pamāṇaṃ asallakkhetvā āharati, tesu akkhīṇesuyeva māḷake khīyanti, tato keci therā ''yehi gahitāni, te paṭiāharantū''ti vadeyyuṃ, keci ''khādantu, puna sāmaṇerā āharissantī''ti, tasmā vivādapariharaṇatthaṃ pamāṇaṃ sallakkhetabbaṃ. 但如果没有估算数量就取用，在还没用完的时候存放处的就用完了，那么一些长老会说"谁拿了就让谁还回来"，一些会说"继续用吧，沙弥们会再拿来的"，因此为了避免争议应该估算数量。Gahaṇe pana doso natthi. 但是在取用时没有过错。Maggaṃ gacchantenāpi ekaṃ vā dve vā thavikāya pakkhipitvā gantabbanti. 即使在路上行走的人也可以把一两根放在包里带走。
Dantaponakathā niṭṭhitā. 象牙的注释结束。
Vanappatikathā 树木的注释

110. Vanassa patīti vanappati; vanajeṭṭhakarukkhassetaṃ adhivacanaṃ. Idha pana sabbopi manussehi pariggahitarukkho adhippeto ambalabujapanasādiko. Yattha vā pana maricavalliādīni āropenti, so chijjamāno sace ekāyapi challiyā vā vākena vā sakalikāya vā pheggunā vā sambaddhova hutvā bhūmiyaṃ patati, rakkhati tāva.

Yo pana chinnopi vallīhi vā sāmantarukkhasākhāhi vā sambaddho sandhāritattā ujukameva tiṭṭhati, patanto vā bhūmiṃ na pāpuṇāti, natthi tattha parihāro, avahāro eva hoti. Yopi kakacena chinno acchinno viya hutvā tatheva tiṭṭhati, tasmimpi eseva nayo.

Yo pana rukkhaṃ dubbalaṃ katvā pacchā cāletvā pāteti, aññena vā cālāpeti; aññaṃ vāssa santike rukkhaṃ chinditvā ajjhottharati, parena vā ajjhottharāpeti; makkaṭe vā paripātetvā tattha āropeti, aññena vā āropāpeti; vagguliyo vā tattha āropeti, parena vā āropāpeti; tā taṃ rukkhaṃ pātenti, tasseva avahāro.

Sace pana tena rukkhe dubbale kate añño anāṇatto eva taṃ cāletvā pāteti,

Rukkhena vā ajjhottharati, attano dhammatāya makkaṭā vā vagguliyo vā ārohanti, paro vā anāṇatto āropeti, sayaṃ vā esa vātamukhaṃ sodheti, balavavāto āgantvā rukkhaṃ pāteti; sabbattha bhaṇḍadeyyaṃ. Vātamukhasodhanaṃ panettha asampatte vāte sukkhamātikāya ujukaraṇādīhi sameti, no aññathā. Rukkhaṃ āvijjhitvā satthena vā ākoṭeti, aggiṃ vā deti, maṇḍukakaṇṭakaṃ vā visaṃ vā ākoṭeti, yena so marati, sabbattha bhaṇḍadeyyamevāti.

Vanappatikathā niṭṭhitā.

Haraṇakakathā



110. Vanassa patīti vanappati; vanajeṭṭhakarukkhassetaṃ adhivacanaṃ. 森林之王即是树王；这是森林中最大树木的代称。Idha pana sabbopi manussehi pariggahitarukkho adhippeto ambalabujapanasādiko. 这里指的是所有被人占有的树木，如芒果树、面包果树、菠萝蜜等。Yattha vā pana maricavalliādīni āropenti, so chijjamāno sace ekāyapi challiyā vā vākena vā sakalikāya vā pheggunā vā sambaddhova hutvā bhūmiyaṃ patati, rakkhati tāva. 或者在那里种植胡椒藤等植物，如果砍伐时即使只有一片树皮、纤维、木片或树心与地面相连，就还算是保护状态。
Yo pana chinnopi vallīhi vā sāmantarukkhasākhāhi vā sambaddho sandhāritattā ujukameva tiṭṭhati, patanto vā bhūmiṃ na pāpuṇāti, natthi tattha parihāro, avahāro eva hoti. 但是如果被砍断后，因藤蔓或附近树枝的支撑而直立，或者倒下时没有触及地面，就没有保护，就算是偷盗。Yopi kakacena chinno acchinno viya hutvā tatheva tiṭṭhati, tasmimpi eseva nayo. 即使被锯子锯断后看起来像没有被砍断一样站立，也是同样的道理。
Yo pana rukkhaṃ dubbalaṃ katvā pacchā cāletvā pāteti, aññena vā cālāpeti; aññaṃ vāssa santike rukkhaṃ chinditvā ajjhottharati, parena vā ajjhottharāpeti; makkaṭe vā paripātetvā tattha āropeti, aññena vā āropāpeti; vagguliyo vā tattha āropeti, parena vā āropāpeti; tā taṃ rukkhaṃ pātenti, tasseva avahāro. 如果有人使树木变弱后再摇晃使其倒下，或让别人摇晃；或者砍倒附近的另一棵树压倒它，或让别人压倒；或者让猴子爬上去，或让别人让猴子爬上去；或者让蝙蝠爬上去，或让别人让蝙蝠爬上去；这些导致树木倒下，都算是他的偷盗行为。
Sace pana tena rukkhe dubbale kate añño anāṇatto eva taṃ cāletvā pāteti, Rukkhena vā ajjhottharati, attano dhammatāya makkaṭā vā vagguliyo vā ārohanti, paro vā anāṇatto āropeti, sayaṃ vā esa vātamukhaṃ sodheti, balavavāto āgantvā rukkhaṃ pāteti; sabbattha bhaṇḍadeyyaṃ. 但是如果他使树木变弱后，另一个未受指示的人摇晃使其倒下，或者被树压倒，或者猴子或蝙蝠自然爬上去，或者他人未受指示就让它们爬上去，或者他自己清理风口，强风来临使树倒下；在所有这些情况下都应该赔偿物品。Vātamukhasodhanaṃ panettha asampatte vāte sukkhamātikāya ujukaraṇādīhi sameti, no aññathā. 这里的清理风口，如果风还没来到时，就像修直干涸的水渠一样，不是其他情况。Rukkhaṃ āvijjhitvā satthena vā ākoṭeti, aggiṃ vā deti, maṇḍukakaṇṭakaṃ vā visaṃ vā ākoṭeti, yena so marati, sabbattha bhaṇḍadeyyamevāti. 钻入树木用刀砍，或者放火，或者用青蛙刺或毒药刺入，导致树木死亡，在所有这些情况下都应该赔偿物品。
Vanappatikathā niṭṭhitā. 树木的注释结束。
Haraṇakakathā 偷盗的注释

111. Haraṇake – aññassa haraṇakaṃ bhaṇḍaṃ theyyacitto āmasatīti paraṃ sīsabhārādīhi bhaṇḍaṃ ādāya gacchantaṃ disvā ‘‘etaṃ harissāmī’’ti vegena gantvā āmasati, ettāvatā assa dukkaṭaṃ. Phandāpetīti ākaḍḍhanavikaḍḍhanaṃ karoti, sāmiko na muñcati, tenassa thullaccayaṃ. Ṭhānā cāvetīti ākaḍḍhitvā sāmikassa hatthato moceti, tenassa pārājikaṃ. Sace pana taṃ bhaṇḍasāmiko uṭṭhahitvā pothetvā puna taṃ bhaṇḍaṃ mocāpetvā gaṇheyya, bhikkhu paṭhamaggahaṇeneva pārājiko. Sīsato vā kaṇṇato vā gīvato vā hatthato vā alaṅkāraṃ chinditvā vā mocetvā vā gaṇhantassa sīsādīhi mocitamatte pārājikaṃ. Hatthe pana valayaṃ vā kaṭakaṃ vā anīharitvā aggabāhaṃ ghaṃsantova aparāparaṃ vā sāreti, ākāsagataṃ vā karoti, rakkhati tāva. Rukkhamūlacīvaravaṃsesu valayamiva na pārājikaṃ janeti. Kasmā? Saviññāṇakattā. Saviññāṇakakoṭṭhāsagatañhi yāva tato na nīhaṭaṃ, tāva tattheva hoti. Eseva nayo aṅgulimuddikapādakaṭakakaṭūpagapiḷandhanesu.

Yo pana parassa nivatthasāṭakaṃ acchindati, paro ca salajjitāya sahasā na muñcati, ekenantena coro kaḍḍhati, ekenantena paro, rakkhati tāva. Parassa hatthato muttamatte pārājikaṃ. Athāpi taṃ kaḍḍhantassa chijjitvā ekadeso hatthagato hoti, so ca pādaṃ agghati pārājikameva. Sahabhaṇḍahārakanti ‘‘sabhaṇḍahārakaṃ bhaṇḍaṃ nessāmī’’ti cintetvā ‘‘ito yāhī’’ti bhaṇḍahārakaṃ tajjeti, so bhīto corena adhippetadisābhimukho hutvā ekaṃ pādaṃ saṅkāmeti, corassa thullaccayaṃ; dutiye pārājikaṃ. Pātāpetīti athāpi coro bhaṇḍahārakassa hatthe āvudhaṃ disvā sāsaṅko hutvā pātāpetvā gahetukāmo ekamantaṃ paṭikkamma santajjetvā pātāpeti, parassa hatthato muttamatte pārājikaṃ.

Pātāpeti, āpatti dukkaṭassātiādi pana parikappavasena vuttaṃ. Yo hi bhaṇḍaṃ pātāpetvā ‘‘yaṃ mama ruccati, taṃ gahessāmī’’ti parikappetvā pātāpeti, tassa pātāpane ca āmasane ca dukkaṭaṃ, phandāpane thullaccayaṃ. Pādagghanakassa ṭhānā cāvane pārājikaṃ. Taṃ pacchā paṭipātiyamānassa muñcatopi natthiyeva samaṇabhāvo. Yopi bhaṇḍahārakaṃ atikkamantaṃ disvā anubandhanto ‘‘tiṭṭha, tiṭṭha, bhaṇḍaṃ pātehī’’ti vatvā pātāpeti, tassāpi tena hatthato muttamatte pārājikaṃ.


111. Haraṇake – aññassa haraṇakaṃ bhaṇḍaṃ theyyacitto āmasatīti paraṃ sīsabhārādīhi bhaṇḍaṃ ādāya gacchantaṃ disvā ‘‘etaṃ harissāmī’’ti vegena gantvā āmasati, ettāvatā assa dukkaṭaṃ. 在偷盗的情况下，若是以偷盗之心去占有他人的物品，见到他人用头、肩等部位搬运物品时，迅速前去抢夺，这种行为已经构成了不善。Phandāpetīti ākaḍḍhanavikaḍḍhanaṃ karoti, sāmiko na muñcati, tenassa thullaccayaṃ. 若是使对方失去平衡，进行拉扯和推搡，而持有者不放手，那就构成了严重的过失。 Ṭhānā cāvetīti ākaḍḍhitvā sāmikassa hatthato moceti, tenassa pārājikaṃ. 若是将其拉扯后，放开持有者的手，这就构成了堕落。Sace pana taṃ bhaṇḍasāmiko uṭṭhahitvā pothetvā puna taṃ bhaṇḍaṃ mocāpetvā gaṇheyya, bhikkhu paṭhamaggahaṇeneva pārājiko. 如果持有者站起身来，推开物品并再次让物品被抢走，僧侣仅凭第一次的抢夺就会堕落。Sīsato vā kaṇṇato vā gīvato vā hatthato vā alaṅkāraṃ chinditvā vā mocetvā vā gaṇhantassa sīsādīhi mocitamatte pārājikaṃ. 若是从头、耳、颈、手上割断或放开装饰物，便足以使其堕落。Hatthe pana valayaṃ vā kaṭakaṃ vā anīharitvā aggabāhaṃ ghaṃsantova aparāparaṃ vā sāreti, ākāsagataṃ vā karoti, rakkhati tāva. 若是手中没有戒指或手镯，仍然抓住主要部分并不断地拉扯，或者使其飞向空中，仍然算是保护状态。Rukkhamūlacīvaravaṃsesu valayamiva na pārājikaṃ janeti. 在树根、袈裟等地方，像戒指一样的物品并不构成堕落。Kasmā? 为什么？Saviññāṇakattā. 因为具有智慧的缘故。Saviññāṇakakoṭṭhāsagatañhi yāva tato na nīhaṭaṃ, tāva tattheva hoti. 只要未被拉扯到具有智慧的地方，它就仍然在那里。Eseva nayo aṅgulimuddikapādakaṭakakaṭūpagapiḷandhanesu. 这个原则同样适用于手指、脚趾、脚踝等地方。
Yo pana parassa nivatthasāṭakaṃ acchindati, paro ca salajjitāya sahasā na muñcati, ekenantena coro kaḍḍhati, ekenantena paro, rakkhati tāva. 如果有人割断他人的衣物，而对方因羞愧而不放手，一个人一边拉扯，另一边则保护着，这种情况仍然算是保护状态。Parassa hatthato muttamatte pārājikaṃ. 若是从他人的手中放开，便构成堕落。Athāpi taṃ kaḍḍhantassa chijjitvā ekadeso hatthagato hoti, so ca pādaṃ agghati pārājikameva. 如果在拉扯时割断部分手臂，那也构成堕落。Sahabhaṇḍahārakanti ‘‘sabhaṇḍahārakaṃ bhaṇḍaṃ nessāmī’’ti cintetvā ‘‘ito yāhī’’ti bhaṇḍahārakaṃ tajjeti, so bhīto corena adhippetadisābhimukho hutvā ekaṃ pādaṃ saṅkāmeti, corassa thullaccayaṃ; dutiye pārājikaṃ. 作为共同持有者，若意识到“我不会拿走这个物品”，而说“走吧”，则放弃了持有物，因而因害怕小偷而朝向其方向倾斜，便构成了严重的过失；第二次堕落。Pātāpetīti athāpi coro bhaṇḍahārakassa hatthe āvudhaṃ disvā sāsaṅko hutvā pātāpetvā gahetukāmo ekamantaṃ paṭikkamma santajjetvā pātāpeti, parassa hatthato muttamatte pārājikaṃ. 若是小偷看到持有者手中有物品，因而感到恐惧，想要让物品掉落并试图抓住，便会向一侧退去，导致他人手中放开，构成堕落。
Pātāpeti, āpatti dukkaṭassātiādi pana parikappavasena vuttaṃ. 让物品掉落，这种情况被描述为不善。Yo hi bhaṇḍaṃ pātāpetvā ‘‘yaṃ mama ruccati, taṃ gahessāmī’’ti parikappetvā pātāpeti, tassa pātāpane ca āmasane ca dukkaṭaṃ, phandāpane thullaccayaṃ. 如果他在让物品掉落后，考虑“我想要的东西我会拿走”，那么在让物品掉落和占有时都构成不善，推搡则构成严重的过失。Pādagghanakassa ṭhānā cāvane pārājikaṃ. 这对于脚踢的情况也构成堕落。Taṃ pacchā paṭipātiyamānassa muñcatopi natthiyeva samaṇabhāvo. 在这种情况下，即使在事后放开也不算是出家人的行为。Yopi bhaṇḍahārakaṃ atikkamantaṃ disvā anubandhanto ‘‘tiṭṭha, tiṭṭha, bhaṇḍaṃ pātehī’’ti vatvā pātāpeti, tassāpi tena hatthato muttamatte pārājikaṃ. 如果有人看到持有者越过物品，便跟随并说“停下，停下，让物品掉落”，那么他也因放开而构成堕落。


Yo pana ‘‘tiṭṭha tiṭṭhā’’ti vadati, ‘‘pātehī’’ti na vadati; itaro ca taṃ oloketvā ‘‘sace esa maṃ pāpuṇeyya, ghāteyyāpi ma’’ nti sālayova hutvā taṃ bhaṇḍaṃ gahanaṭṭhāne pakkhipitvā ‘‘puna nivattitvā gahessāmī’’ti pakkamati, pātanapaccayā pārājikaṃ natthi. Āgantvā pana theyyacittena gaṇhato uddhāre pārājikaṃ. Atha panassa evaṃ hoti – ‘‘mayā pātāpenteneva idaṃ mama santakaṃ kata’’nti tato naṃ sakasaññāya gaṇhāti; gahaṇe rakkhati, bhaṇḍadeyyaṃ pana hoti. ‘‘Dehī’’ti vutte adentassa sāmikānaṃ dhuranikkhepe pārājikaṃ. ‘‘So imaṃ chaḍḍetvā gato, anajjhāvutthakaṃ dāni ida’’nti paṃsukūlasaññāya gaṇhatopi eseva nayo. Atha pana sāmiko ‘‘tiṭṭha tiṭṭhā’’ti vuttamatteneva olokento taṃ disvā ‘‘na dāni idaṃ mayha’’nti dhuranikkhepaṃ katvā nirālayo chaḍḍetvā palāyati, taṃ theyyacittena gaṇhato uddhāre dukkaṭaṃ. Āharāpente dātabbaṃ, adentassa pārājikaṃ. Kasmā? Tassa payogena chaḍḍitattāti mahāaṭṭhakathāyaṃ vuttaṃ. Aññesu pana vicāraṇā eva natthi. Purimanayeneva sakasaññāya vā paṃsukūlasaññāya vā gaṇhantepi ayameva vinicchayoti.

Haraṇakakathā niṭṭhitā.

Upanidhikathā



Yo pana ‘‘tiṭṭha tiṭṭhā’’ti vadati, ‘‘pātehī’’ti na vadati; itaro ca taṃ oloketvā ‘‘sace esa maṃ pāpuṇeyya, ghāteyyāpi ma’’ nti sālayova hutvā taṃ bhaṇḍaṃ gahanaṭṭhāne pakkhipitvā ‘‘puna nivattitvā gahessāmī’’ti pakkamati, pātanapaccayā pārājikaṃ natthi. 如果有人说“停下，停下”，而不说“让物品掉落”；而另一方看到后，心中想“如果他抓住我，我甚至会被杀”，便像一只鹤一样将物品放入藏匿处，随后说“我会再转身来拿”，那么因掉落而没有堕落。Āgantvā pana theyyacittena gaṇhato uddhāre pārājikaṃ. 然而如果他回来时以偷盗之心去拿，那就构成堕落。Atha panassa evaṃ hoti – ‘‘mayā pātāpenteneva idaṃ mama santakaṃ kata’’nti tato naṃ sakasaññāya gaṇhāti; gahaṇe rakkhati, bhaṇḍadeyyaṃ pana hoti. 如果他心中想“我让物品掉落，这就是我的”，那他就会以自己的意识去占有；在抓取时仍然算是持有物。‘‘Dehī’’ti vutte adentassa sāmikānaṃ dhuranikkhepe pārājikaṃ. 如果对方说“给我”，而持有者不放手，则构成堕落。‘‘So imaṃ chaḍḍetvā gato, anajjhāvutthakaṃ dāni ida’’nti paṃsukūlasaññāya gaṇhatopi eseva nayo. 如果对方认为“他已放弃这个，现在这是我”，那么同样的道理也适用。Atha pana sāmiko ‘‘tiṭṭha tiṭṭhā’’ti vuttamatteneva olokento taṃ disvā ‘‘na dāni idaṃ mayha’’nti dhuranikkhepaṃ katvā nirālayo chaḍḍetvā palāyati, taṃ theyyacittena gaṇhato uddhāre dukkaṭaṃ. 然而如果持有者仅因“停下，停下”的话而查看，看到后说“这现在不是我的”，便因放弃而逃离，若此时以偷盗之心去拿，则构成不善。Āharāpente dātabbaṃ, adentassa pārājikaṃ. 在取物时应给予，而不放手则构成堕落。Kasmā? 为什么？Tassa payogena chaḍḍitattāti mahāaṭṭhakathāyaṃ vuttaṃ. 因为在此情况下被认为放弃的缘故，如大注释所述。Aññesu pana vicāraṇā eva natthi. 其他情况则没有考量。Purimanayeneva sakasaññāya vā paṃsukūlasaññāya vā gaṇhantepi ayameva vinicchayoti. 根据先前的原则，无论是以自我意识还是以放弃的意识去占有，都是同样的判断。
Haraṇakakathā niṭṭhitā. 偷盗的注释结束。
Upanidhikathā 依附的注释

112. Upanidhimhi – nāhaṃ gaṇhāmīti sampajānamusāvādepi adinnādānassa payogattā dukkaṭaṃ. ‘‘Kiṃ tumhe bhaṇatha? Nevidaṃ mayhaṃ anurūpaṃ, na tumhāka’’ntiādīni vadantassāpi dukkaṭameva. ‘‘Raho mayā etassa hatthe ṭhapitaṃ, na añño koci jānāti, ‘dassati nu kho me no’’’ti sāmiko vimatiṃ uppādeti, bhikkhussa thullaccayaṃ. Tassa pharusādibhāvaṃ disvā sāmiko ‘‘na mayhaṃ dassatī’’ti dhuraṃ nikkhipati, tatra sacāyaṃ bhikkhu ‘‘kilametvā naṃ dassāmī’’ti dāne saussāho, rakkhati tāva. Sacepi so dāne nirussāho, bhaṇḍassāmiko pana gahaṇe saussāho , rakkhateva. Yadi pana so dāne nirussāho bhaṇḍasāmikopi ‘‘na mayhaṃ dassatī’’ti dhuraṃ nikkhipati, evaṃ ubhinnaṃ dhuranikkhepena bhikkhuno pārājikaṃ . Yadipi mukhena ‘‘dassāmī’’ti vadati, cittena pana adātukāmo, evampi sāmikassa dhuranikkhepe pārājikaṃ. Taṃ pana upanidhi nāma saṅgopanatthāya attano hatthe parehi ṭhapitabhaṇḍaṃ, aguttadesato ṭhānā cāvetvā guttaṭṭhāne ṭhapanatthāya harato anāpatti. Theyyacittenapi ṭhānā cāventassa avahāro natthi. Kasmā? Attano hatthe nikkhittattā, bhaṇḍadeyyaṃ pana hoti. Theyyacittena paribhuñjatopi eseva nayo. Tāvakālikaggahaṇepi tatheva. Dhammaṃ carantotiādi vuttanayameva. Ayaṃ tāva pāḷivaṇṇanā.

Pāḷimuttakavinicchayo panettha pattacatukkādivasena evaṃ vutto – eko kira bhikkhu parassa mahagghe patte lobhaṃ uppādetvā taṃ haritukāmo ṭhapitaṭṭhānamassa suṭṭhu sallakkhetvā attanopi pattaṃ tasseva santike ṭhapesi. So paccūsasamaye āgantvā dhammaṃ vācāpetvā niddāyamānaṃ mahātheramāha – ‘‘vandāmi, bhante’’ti. ‘‘Ko eso’’ti? ‘‘Ahaṃ, bhante, āgantukabhikkhu, kālassevamhi gantukāmo, asukasmiñca me ṭhāne īdisena nāma aṃsabaddhakena īdisāya pattatthavikāya patto ṭhapito. Sādhāhaṃ, bhante, taṃ labheyya’’nti thero pavisitvā taṃ gaṇhi. Uddhāreyeva corassa pārājikaṃ. Sace āgantvā ‘‘kosi tvaṃ avelāya āgato’’ti vutto bhīto palāyati, pārājikaṃ patvāva palāyati. Therassa pana suddhacittattā anāpatti. Thero ‘‘taṃ gaṇhissāmī’’ti aññaṃ gaṇhi, eseva nayo. Ayaṃ pana aññaṃ tādisameva gaṇhante yujjati, manussaviggahe āṇattasadisavatthusmiṃ viya. Kurundiyaṃ pana ‘‘padavārena kāretabbo’’ti vuttaṃ, taṃ atādisameva gaṇhante yujjati.

Taṃ maññamāno attano pattaṃ gaṇhitvā adāsi, corassa sāmikena dinnattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭaṃ. Taṃ maññamāno corasseva pattaṃ gaṇhitvā adāsi, idhāpi corassa attano santakattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭameva. Sabbattha therassa anāpatti.


112. Upanidhimhi – nāhaṃ gaṇhāmīti sampajānamusāvādepi adinnādānassa payogattā dukkaṭaṃ. 在依附的情况下，如果说“我不占有”，即使是以明智的方式，这种行为也构成不善。“你们说什么？这对我没有关系，也不关你们的事”等等，若这样说的人也构成不善。‘‘Raho mayā etassa hatthe ṭhapitaṃ, na añño koci jānāti, ‘dassati nu kho me no’’’ti sāmiko vimatiṃ uppādeti, bhikkhussa thullaccayaṃ。 如果持有者心中想“这是我放在他手中的，没有其他人知道，‘他会看到我吗？’”，则会引起怀疑，这对僧侣构成严重的过失。Tassa pharusādibhāvaṃ disvā sāmiko ‘‘na mayhaṃ dassatī’’ti dhuraṃ nikkhipati, tatra sacāyaṃ bhikkhu ‘‘kilametvā naṃ dassāmī’’ti dāne saussāho, rakkhati tāva. 见到他粗暴的态度，持有者会说“这不会被我看到”，若僧侣心中想“我会以某种方式让他看到”，则仍然保持保护状态。Sacepi so dāne nirussāho, bhaṇḍassāmiko pana gahaṇe saussāho, rakkhateva. 即使他在给予方面没有热情，而物品的持有者在抓取时有热情，仍然保持保护状态。Yadi pana so dāne nirussāho bhaṇḍasāmikopi ‘‘na mayhaṃ dassatī’’ti dhuraṃ nikkhipati, evaṃ ubhinnaṃ dhuranikkhepena bhikkhuno pārājikaṃ。 如果他在给予方面没有热情，而物品的持有者也说“这不会被我看到”，那么因双方放弃而导致僧侣堕落。Yadipi mukhena ‘‘dassāmī’’ti vadati, cittena pana adātukāmo, evampi sāmikassa dhuranikkhepe pārājikaṃ。 即使他口头上说“我会让他看到”，但内心却想不给予，这样也会在持有者放弃时导致堕落。Taṃ pana upanidhi nāma saṅgopanatthāya attano hatthe parehi ṭhapitabhaṇḍaṃ, aguttadesato ṭhānā cāvetvā guttaṭṭhāne ṭhapanatthāya harato anāpatti。 这个依附是指为了保护自己而将物品放在他人手中，若从无保护的地方移至保护的地方，则不构成过失。Theyacicittenapi ṭhānā cāventassa avahāro natthi。即使是以偷盗之心占有，若移至保护的地方也不构成不善。Kasmā? 为什么？Attano hatthe nikkhittattā, bhaṇḍadeyyaṃ pana hoti。因为在自己的手中放置，仍然算作持有物。Theyacicittena paribhuñjatopi eseva nayo。以偷盗之心使用的情况也是如此。Tāvakālikaggahaṇepi tatheva。暂时抓取的情况也是如此。Dhammaṃ carantotiādi vuttanayameva。遵循法则的情况也是如此。Ayaṃ tāva pāḷivaṇṇanā。 这就是巴利文的解释。
Pāḷimuttakavinicchayo panettha pattacatukkādivasena evaṃ vutto – eko kira bhikkhu parassa mahagghe patte lobhaṃ uppādetvā taṃ haritukāmo ṭhapitaṭṭhānamassa suṭṭhu sallakkhetvā attanopi pattaṃ tasseva santike ṭhapesi。 在这里，巴利文的判别是以“盛装”等为例，曾有一位僧侣因贪图他人珍贵的器皿而想要偷走，仔细观察他放置的地方，便将自己的器皿放在了那个地方。So paccūsasamaye āgantvā dhammaṃ vācāpetvā niddāyamānaṃ mahātheramāha – ‘‘vandāmi, bhante’’ti。 他在清晨来到，呼唤正在沉睡的长老说：“我向您致敬，尊敬的长老。” ‘‘Ko eso’’ti? ‘‘Ahaṃ, bhante, āgantukabhikkhu, kālassevamhi gantukāmo, asukasmiñca me ṭhāne īdisena nāma aṃsabaddhakena īdisāya pattatthavikāya patto ṭhapito。长老问：“你是谁？”他回答：“我是来访的僧侣，现在想去某个地方，那里放着类似的器皿。” Sādhāhaṃ, bhante, taṃ labheyya’’nti thero pavisitvā taṃ gaṇhi。长老说：“我应该能够得到那个。”于是长老进入并抓住了它。Uddhāreyeva corassa pārājikaṃ。 若是被抢走，便构成堕落。Sace āgantvā ‘‘kosi tvaṃ avelāya āgato’’ti vutto bhīto palāyati, pārājikaṃ patvāva palāyati。 如果他回来后被问“你是谁，为什么在这个时候来”，感到害怕而逃跑，也会因此堕落。Therassa pana suddhacittattā anāpatti。 然而因长老的清净心而不构成过失。Thero ‘‘taṃ gaṇhissāmī’’ti aññaṃ gaṇhi, eseva nayo。长老说：“我会抓住那个”，于是抓住了另一个，原则也是一样。Ayaṃ pana aññaṃ tādisameva gaṇhante yujjati, manussaviggahe āṇattasadisavatthusmiṃ viya。 这对于抓住其他类似的情况也是适用，就像在被人抓住的情况下。Kurundiyaṃ pana ‘‘padavārena kāretabbo’’ti vuttaṃ, taṃ atādisameva gaṇhante yujjati。 在库伦地（Kurundi）中有说“应按顺序进行”，在这种情况下也是适用。
Taṃ maññamāno attano pattaṃ gaṇhitvā adāsi, corassa sāmikena dinnattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭaṃ。 他认为自己抓住了自己的器皿而给予了，因小偷的持有而不构成堕落，但因心不清净而构成不善。Taṃ maññamāno corasseva pattaṃ gaṇhitvā adāsi, idhāpi corassa attano santakattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭameva。 他认为自己抓住了小偷的器皿而给予，在这里也因小偷的持有而不构成堕落，但因心不清净而构成不善。Sabbattha therassa anāpatti。 在所有情况下，长老都不构成过失。


Aparo ‘‘pattaṃ coressāmī’’ti tatheva niddāyamānaṃ theraṃ vandi. ‘‘Ko aya’’nti ca vutte ‘ahaṃ, bhante, gilānabhikkhu, ekaṃ tāva me pattaṃ detha, gāmadvāraṃ gantvā bhesajjaṃ āharissāmī’’ti. Thero ‘‘idha gilāno natthi, coro ayaṃ bhavissatī’’ti sallakkhetvā ‘‘imaṃ haratū’’ti attano veribhikkhussa pattaṃ nīharitvā adāsi, dvinnampi uddhāreyeva pārājikaṃ. ‘‘Veribhikkhussa patto’’ti saññāya aññassa pattaṃ uddharantepi eseva nayo. Sace pana ‘‘verissāya’’nti saññāya corasseva pattaṃ uddharitvā deti, vuttanayeneva therassa pārājikaṃ, corassa dukkaṭaṃ. Atha ‘‘verissāya’’nti maññamāno attano pattaṃ deti, vuttanayeneva ubhinnampi dukkaṭaṃ.

Eko mahāthero upaṭṭhākaṃ daharabhikkhuṃ ‘‘pattacīvaraṃ gaṇha, asukaṃ nāma gāmaṃ gantvā piṇḍāya carissāmā’’ti āha. Daharo gahetvā therassa pacchato pacchato gacchanto theyyacittaṃ uppādetvā sace sīse bhāraṃ khandhe karoti, pārājikaṃ natthi. Kasmā? Āṇattiyā gahitattā. Sace pana maggato okkamma aṭaviṃ pavisati, padavārena kāretabbo. Atha nivattitvā vihārābhimukho palāyitvā vihāraṃ pavisitvā gacchati, upacārātikkame pārājikaṃ. Athāpi mahātherassa nivāsanaparivattanaṭṭhānato gāmābhimukho palāyati, gāmūpacārātikkame pārājikaṃ. Yadi pana ubhopi piṇḍāya caritvā bhuñjitvā vā gahetvā vā nikkhamanti, thero ca punapi taṃ vadati – ‘‘pattacīvaraṃ gaṇha, vihāraṃ gamissāmā’’ti. Tatra ce so purimanayeneva theyyacittena sīse bhāraṃ khandhe karoti, rakkhati tāva. Aṭaviṃ pavisati, padavārena kāretabbo. Nivattitvā gāmābhimukho eva palāyati, gāmūpacārātikkame pārājikaṃ. Purato vihārābhimukho palāyitvā vihāre aṭṭhatvā anisīditvā avūpasanteneva theyyacittena gacchati, upacārātikkame pārājikaṃ. Yo pana anāṇatto gaṇhāti, tassa sīse bhāraṃ khandhe karaṇādīsupi pārājikaṃ. Sesaṃ purimasadisameva.

Yo pana ‘‘asukaṃ nāma vihāraṃ gantvā cīvaraṃ dhovitvā rajitvā vā ehī’’ti vutto ‘‘sādhū’’ti gahetvā gacchati, tassapi antarāmagge theyyacittaṃ uppādetvā sīse bhāraṃ khandhe karaṇādīsu pārājikaṃ natthi. Maggā okkamane padavārena kāretabbo. Taṃ vihāraṃ gantvā tattheva vasanto theyyacittena paribhuñjanto jīrāpeti, corā vā tassa taṃ haranti, avahāro natthi, bhaṇḍadeyyaṃ pana hoti. Tato nikkhamitvā āgacchatopi eseva nayo.

Yo pana anāṇatto therena nimitte vā kate sayameva vā kiliṭṭhaṃ sallakkhetvā ‘‘detha, bhante, cīvaraṃ; asukaṃ nāma gāmaṃ gantvā rajitvā āharissāmī’’ti gahetvā gacchati; tassa antarāmagge theyyacittaṃ uppādetvā sīse bhāraṃ khandhe karaṇādīsu pārājikaṃ. Kasmā? Anāṇattiyā gahitattā. Maggā okkamatopi paṭinivattitvā tameva vihāraṃ āgantvā vihārasīmaṃ atikkamatopi vuttanayeneva pārājikaṃ. Tattha gantvā rajitvā paccāgacchatopi theyyacitte uppanne eseva nayo. Sace pana yattha gato, tattha vā antarāmagge vihāre vā tameva vihāraṃ paccāgantvā tassa ekapasse vā upacārasīmaṃ anatikkamitvā vasanto theyyacittena paribhuñjanto jīrāpeti, corā vā tassa taṃ haranti, yathā vā tathā vā nassati, bhaṇḍadeyyaṃ. Upacārasīmaṃ atikkamato pana pārājikaṃ.


Aparo ''pattaṃ coressāmī''ti tatheva niddāyamānaṃ theraṃ vandi. 另一个人想"我要偷盆"，便向正在睡觉的长老致敬。''Ko aya''nti ca vutte 'ahaṃ, bhante, gilānabhikkhu, ekaṃ tāva me pattaṃ detha, gāmadvāraṃ gantvā bhesajjaṃ āharissāmī''ti. 当被问"这是谁"时，他回答说："尊敬的长老，我是一位生病的比丘，请先给我一个钵，我要去村口取药。"Thero ''idha gilāno natthi, coro ayaṃ bhavissatī''ti sallakkhetvā ''imaṃ haratū''ti attano veribhikkhussa pattaṃ nīharitvā adāsi, dvinnampi uddhāreyeva pārājikaṃ. 长老想"这里没有病人，这一定是小偷"，便说"拿走这个吧"，拿出他敌对比丘的钵给了他，两人都在取走时堕落。''Veribhikkhussa patto''ti saññāya aññassa pattaṃ uddharantepi eseva nayo. 以为是"敌对比丘的钵"而取走他人的钵也是同样的道理。Sace pana ''verissāya''nti saññāya corasseva pattaṃ uddharitvā deti, vuttanayeneva therassa pārājikaṃ, corassa dukkaṭaṃ. 如果以为是"敌人的"而给了小偷的钵，如前所述长老堕落，小偷犯轻罪。Atha ''verissāya''ti maññamāno attano pattaṃ deti, vuttanayeneva ubhinnampi dukkaṭaṃ. 如果以为是"敌人的"而给了自己的钵，如前所述两人都犯轻罪。
Eko mahāthero upaṭṭhākaṃ daharabhikkhuṃ ''pattacīvaraṃ gaṇha, asukaṃ nāma gāmaṃ gantvā piṇḍāya carissāmā''ti āha. 一位大长老对侍奉的年轻比丘说："拿着钵和衣服，我们要去某村乞食。"Daharo gahetvā therassa pacchato pacchato gacchanto theyyacittaṃ uppādetvā sace sīse bhāraṃ khandhe karoti, pārājikaṃ natthi. 年轻比丘拿着东西跟在长老后面，产生偷盗之心，如果将东西顶在头上或扛在肩上，不构成堕落。Kasmā? 为什么？Āṇattiyā gahitattā. 因为是根据指示拿取的。Sace pana maggato okkamma aṭaviṃ pavisati, padavārena kāretabbo. 但如果离开道路进入森林，应按步数判罪。Atha nivattitvā vihārābhimukho palāyitvā vihāraṃ pavisitvā gacchati, upacārātikkame pārājikaṃ. 如果转身逃向寺院并进入，越过界限就堕落。Athāpi mahātherassa nivāsanaparivattanaṭṭhānato gāmābhimukho palāyati, gāmūpacārātikkame pārājikaṃ. 如果从大长老换衣服的地方逃向村庄，越过村庄界限就堕落。Yadi pana ubhopi piṇḍāya caritvā bhuñjitvā vā gahetvā vā nikkhamanti, thero ca punapi taṃ vadati – ''pattacīvaraṃ gaṇha, vihāraṃ gamissāmā''ti. 如果两人都乞食后吃了或拿了离开，长老再次说："拿着钵和衣服，我们要回寺院。"Tatra ce so purimanayeneva theyyacittena sīse bhāraṃ khandhe karoti, rakkhati tāva. 如果他还是以偷盗之心将东西顶在头上或扛在肩上，暂时还是保护状态。Aṭaviṃ pavisati, padavārena kāretabbo. 进入森林，应按步数判罪。Nivattitvā gāmābhimukho eva palāyati, gāmūpacārātikkame pārājikaṃ. 转身逃向村庄，越过村庄界限就堕落。Purato vihārābhimukho palāyitvā vihāre aṭṭhatvā anisīditvā avūpasanteneva theyyacittena gacchati, upacārātikkame pārājikaṃ. 向前逃向寺院，不停留不坐下，怀着偷盗之心离开，越过界限就堕落。Yo pana anāṇatto gaṇhāti, tassa sīse bhāraṃ khandhe karaṇādīsupi pārājikaṃ. 如果未经指示就拿取，无论是顶在头上还是扛在肩上都构成堕落。Sesaṃ purimasadisameva. 其余情况与前面相同。
Yo pana ''asukaṃ nāma vihāraṃ gantvā cīvaraṃ dhovitvā rajitvā vā ehī''ti vutto ''sādhū''ti gahetvā gacchati, tassapi antarāmagge theyyacittaṃ uppādetvā sīse bhāraṃ khandhe karaṇādīsu pārājikaṃ natthi. 如果有人被告知"去某寺院洗衣服或染衣服后回来"，说"好的"后拿着离开，即使中途产生偷盗之心将东西顶在头上或扛在肩上也不构成堕落。Maggā okkamane padavārena kāretabbo. 离开道路应按步数判罪。Taṃ vihāraṃ gantvā tattheva vasanto theyyacittena paribhuñjanto jīrāpeti, corā vā tassa taṃ haranti, avahāro natthi, bhaṇḍadeyyaṃ pana hoti. 到达那个寺院后住在那里，以偷盗之心使用直到损坏，或者被盗贼偷走，不构成偷盗，但要赔偿物品。Tato nikkhamitvā āgacchatopi eseva nayo. 从那里离开回来也是同样的道理。
Yo pana anāṇatto therena nimitte vā kate sayameva vā kiliṭṭhaṃ sallakkhetvā ''detha, bhante, cīvaraṃ; asukaṃ nāma gāmaṃ gantvā rajitvā āharissāmī''ti gahetvā gacchati; tassa antarāmagge theyyacittaṃ uppādetvā sīse bhāraṃ khandhe karaṇādīsu pārājikaṃ. 如果有人未经指示，长老做了暗示或自己注意到衣服脏了，说"尊者，请给我衣服；我要去某村染后带回来"后拿着离开；他在路上产生偷盗之心将东西顶在头上或扛在肩上就构成堕落。Kasmā? 为什么？Anāṇattiyā gahitattā. 因为是未经指示拿取的。Maggā okkamatopi paṭinivattitvā tameva vihāraṃ āgantvā vihārasīmaṃ atikkamatopi vuttanayeneva pārājikaṃ. 离开道路或返回那个寺院并越过寺院界限也同样构成堕落。Tattha gantvā rajitvā paccāgacchatopi theyyacitte uppanne eseva nayo. 去那里染衣后回来，产生偷盗之心也是同样的道理。Sace pana yattha gato, tattha vā antarāmagge vihāre vā tameva vihāraṃ paccāgantvā tassa ekapasse vā upacārasīmaṃ anatikkamitvā vasanto theyyacittena paribhuñjanto jīrāpeti, corā vā tassa taṃ haranti, yathā vā tathā vā nassati, bhaṇḍadeyyaṃ. 如果他去的地方，或中途的寺院，或回到原来的寺院，在一侧不越过界限居住，以偷盗之心使用直到损坏，或被盗贼偷走，或以任何方式丢失，都要赔偿物品。Upacārasīmaṃ atikkamato pana pārājikaṃ. 但越过界限就构成堕落。


Yo pana therena nimitte kayiramāne ‘‘detha, bhante, ahaṃ rajitvā āharissāmī’’ti vatvā ‘‘kattha gantvā, bhante, rajāmī’’ti pucchati. Thero ca naṃ ‘‘yattha icchasi, tattha gantvā rajāhī’’ti vadati, ayaṃ ‘‘vissaṭṭhadūto’’ nāma. Theyyacittena palāyantopi na avahārena kāretabbo. Theyyacittena pana palāyatopi paribhogena vā aññathā vā nāsayatopi bhaṇḍadeyyameva hoti. Bhikkhu bhikkhussa hatthe kiñci parikkhāraṃ pahiṇati – ‘‘asukavihāre asukabhikkhussa dehī’’ti, tassa theyyacitte uppanne sabbaṭṭhānesu ‘‘asukaṃ nāma vihāraṃ gantvā cīvaraṃ dhovitvā rajitvā vā ehī’’ti ettha vuttasadiso vinicchayo.

Aparo bhikkhuṃ pahiṇitukāmo nimittaṃ karoti – ‘‘ko nu kho gahetvā gamissatī’’ti, tatra ce eko – ‘‘detha, bhante, ahaṃ gahetvā gamissāmī’’ti gahetvā gacchati, tassa theyyacitte uppanne sabbaṭṭhānesu ‘‘detha, bhante, cīvaraṃ, asukaṃ nāma gāmaṃ gantvā rajitvā āharissāmī’’ti ettha vuttasadiso vinicchayo. Therena cīvaratthāya vatthaṃ labhitvā upaṭṭhākakule ṭhapitaṃ hoti. Athassa antevāsiko vatthaṃ haritukāmo tatra gantvā ‘‘taṃ kira vatthaṃ dethā’’ti therena pesito viya vadati; tassa vacanaṃ saddahitvā upāsakena ṭhapitaṃ upāsikā vā, upāsikāya ṭhapitaṃ upāsako vā añño vā, koci nīharitvā deti, uddhāreyevassa pārājikaṃ. Sace pana therassa upaṭṭhākehi ‘‘imaṃ therassa dassāmā’’ti attano vatthaṃ ṭhapitaṃ hoti. Athassa antevāsiko taṃ haritukāmo tattha gantvā ‘‘therassa kira vatthaṃ dātukāmattha, taṃ dethā’’ti vadati. Te cassa saddahitvā ‘‘mayaṃ, bhante, bhojetvā dassāmāti ṭhapayimha, handa gaṇhāhī’’ti denti. Sāmikehi dinnattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭaṃ, bhaṇḍadeyyañca hoti.


Yo pana therena nimitte kayiramāne ‘‘detha, bhante, ahaṃ rajitvā āharissāmī’’ti vatvā ‘‘kattha gantvā, bhante, rajāmī’’ti pucchati. 如果有人因长老的暗示而说“请给我，尊敬的长老，我要去染色后带回来”，并问“尊敬的长老，我要去哪里染色？” Thero ca naṃ ‘‘yattha icchasi, tattha gantvā rajāhī’’ti vadati, ayaṃ ‘‘vissaṭṭhadūto’’ nāma. 长老回答“你想去哪里就去哪里”，这被称为“无所顾忌”。Theyacittena palāyantopi na avahārena kāretabbo. 即使心中有偷盗之意也不构成过失。Theyacicittena pana palāyatopi paribhogena vā aññathā vā nāsayatopi bhaṇḍadeyyameva hoti. 但如果在逃跑时心中有偷盗之意，或以其他方式损坏物品，则仍然算作持有物。Bhikkhu bhikkhussa hatthe kiñci parikkhāraṃ pahiṇati – ‘‘asukavihāre asukabhikkhussa dehī’’ti, tassa theyacicitte uppanne sabbaṭṭhānesu ‘‘asukaṃ nāma vihāraṃ gantvā cīvaraṃ dhovitvā rajitvā vā ehī’’ti ettha vuttasadiso vinicchayo. 比丘向比丘的手中递交任何物品，若说“请给某个寺院的某个比丘”，在心中产生偷盗之意时，所有情况下都应作出“去某个寺院洗衣服或染衣服后回来”的同样判断。
Aparo bhikkhuṃ pahiṇitukāmo nimittaṃ karoti – ‘‘ko nu kho gahetvā gamissatī’’ti, tatra ce eko – ‘‘detha, bhante, ahaṃ gahetvā gamissāmī’’ti gahetvā gacchati, tassa theyacicitte uppanne sabbaṭṭhānesu ‘‘detha, bhante, cīvaraṃ, asukaṃ nāma gāmaṃ gantvā rajitvā āharissāmī’’ti ettha vuttasadiso vinicchayo. 另一个想要派遣比丘的人观察到“谁会拿着离开”，这时有一个人说“请给我，尊敬的长老，我要拿着离开”，并离开，若在心中产生偷盗之意，则在所有情况下都应作出“请给我，尊敬的长老，衣服，我要去某个村庄染衣服后带回来”的同样判断。Therena cīvaratthāya vatthaṃ labhitvā upaṭṭhākakule ṭhapitaṃ hoti. 长老为了衣服而获得衣物，放置在侍者的地方。Athassa antevāsiko vatthaṃ haritukāmo tatra gantvā ‘‘taṃ kira vatthaṃ dethā’’ti therena pesito viya vadati; 若他的随侍想要拿走衣物，便去那里说“那件衣服是长老的”。tassa vacanaṃ saddahitvā upāsakena ṭhapitaṃ upāsikā vā, upāsikāya ṭhapitaṃ upāsako vā añño vā, koci nīharitvā deti, uddhāreyevassa pārājikaṃ. 听到这话，信徒放置的衣物，若是信徒放置的信徒或其他人，若有人拿走并交给他，则构成堕落。Sace pana therassa upaṭṭhakehi ‘‘imaṃ therassa dassāmā’’ti attano vatthaṃ ṭhapitaṃ hoti. 如果长老的侍者说“我们要把这个给长老”，则是将自己的衣物放置在那里。Athassa antevāsiko taṃ haritukāmo tatra gantvā ‘‘therassa kira vatthaṃ dātukāmattha, taṃ dethā’’ti vadati. 他的随侍想要拿走，便去那里说“那件衣服是要给长老的，给我吧”。Te cassa saddahitvā ‘‘mayaṃ, bhante, bhojetvā dassāmāti ṭhapayimha, handa gaṇhāhī’’ti denti. 他们听到后说：“尊敬的长老，我们将提供食物，给您吧，请拿去。”Sāmikehi dinnattā pārājikaṃ natthi, asuddhacittena pana gahitattā dukkaṭaṃ, bhaṇḍadeyyañca hoti. 因为是给持有者的，所以不构成堕落，但因心不清净而构成不善，仍然算作持有物。


Bhikkhu bhikkhussa vatvā gāmaṃ gacchati, ‘‘itthannāmo mama vassāvāsikaṃ dassati, taṃ gahetvā ṭhapeyyāsī’’ti. ‘‘Sādhū’’ti so bhikkhu tena dinnaṃ mahagghasāṭakaṃ attanā laddhena appagghasāṭakena saddhiṃ ṭhapetvā tena āgatena attano mahagghasāṭakassa laddhabhāvaṃ ñatvā vā añatvā vā ‘‘dehi me vassāvāsika’’nti vutto ‘‘tava thūlasāṭako laddho, mayhaṃ pana sāṭako mahaggho, dvepi asukasmiṃ nāma okāse ṭhapitā, pavisitvā gaṇhāhī’’ti vadati. Tena pavisitvā thūlasāṭake gahite itarassa itaraṃ gaṇhato uddhāre pārājikaṃ. Athāpi tassa sāṭake attano nāmaṃ attano ca sāṭake tassa nāmaṃ likhitvā ‘‘gaccha nāmaṃ vācetvā gaṇhāhī’’ti vadati, tatrāpi eseva nayo. Yo pana attanā ca tena ca laddhasāṭake ekato ṭhapetvā taṃ evaṃ vadati – ‘‘tayā ca mayā ca laddhasāṭakā dvepi antogabbhe ṭhapitā, gaccha yaṃ icchasi, taṃ vicinitvā gaṇhāhī’’ti. So ca lajjāya āvāsikena laddhaṃ thūlasāṭakameva gaṇheyya, tatrāvāsikassa vicinitvā gahitāvasesaṃ itaraṃ gaṇhato anāpatti. Āgantuko bhikkhu āvāsikānaṃ cīvarakammaṃ karontānaṃ samīpe pattacīvaraṃ ṭhapetvā ‘‘ete saṅgopessantī’’ti maññamāno nhāyituṃ vā aññatra vā gacchati. Sace naṃ āvāsikā saṅgopenti, iccetaṃ kusalaṃ. No ce, naṭṭhe gīvā na hoti. Sacepi so ‘‘idaṃ, bhante, ṭhapethā’’ti vatvā gacchati, itare ca sakiccappasutattā na jānanti, eseva nayo. Athāpi te ‘‘idaṃ, bhante, ṭhapethā’’ti vuttā ‘‘mayaṃ byāvaṭā’’ti paṭikkhipanti, itaro ca ‘‘avassaṃ ṭhapessantī’’ti anādiyitvā gacchati, eseva nayo. Sace pana tena yācitā vā ayācitā vā ‘‘mayaṃ ṭhapessāma, tvaṃ gacchā’’ti vadanti; taṃ saṅgopitabbaṃ. No ce saṅgopenti, naṭṭhe gīvā. Kasmā? Sampaṭicchitattā.

Yo bhikkhu bhaṇḍāgāriko hutvā paccūsasamaye eva bhikkhūnaṃ pattacīvarāni heṭṭhāpāsādaṃ oropetvā dvāraṃ apidahitvā tesampi anārocetvāva dūre bhikkhācāraṃ gacchati; tāni ce corā haranti, tasseva gīvā. Yo pana bhikkhūhi ‘‘oropetha, bhante, pattacīvarāni; kālo salākaggahaṇassā’’ti vutto ‘‘samāgatatthā’’ti pucchitvā ‘‘āma, samāgatamhā’’ti vutte pattacīvarāni nīharitvā nikkhipitvā bhaṇḍāgāradvāraṃ bandhitvā ‘‘tumhe pattacīvarāni gahetvā heṭṭhāpāsādadvāraṃ paṭijaggitvā gaccheyyāthā’’ti vatvā gacchati. Tatra ceko alasajātiko bhikkhu bhikkhūsu gatesu pacchā akkhīni puñchanto uṭṭhahitvā udakaṭṭhānaṃ mukhadhovanatthaṃ gacchati, taṃ khaṇaṃ disvā corā tassa pattacīvaraṃ haranti, suhaṭaṃ. Bhaṇḍāgārikassa gīvā na hoti.


Bhikkhu bhikkhussa vatvā gāmaṃ gacchati, ''itthannāmo mama vassāvāsikaṃ dassati, taṃ gahetvā ṭhapeyyāsī''ti. 比丘对另一位比丘说后去村里，"某某人会给我雨季住处的衣物，你拿了后请保管。"''Sādhū''ti so bhikkhu tena dinnaṃ mahagghasāṭakaṃ attanā laddhena appagghasāṭakena saddhiṃ ṭhapetvā tena āgatena attano mahagghasāṭakassa laddhabhāvaṃ ñatvā vā añatvā vā ''dehi me vassāvāsika''nti vutto ''tava thūlasāṭako laddho, mayhaṃ pana sāṭako mahaggho, dvepi asukasmiṃ nāma okāse ṭhapitā, pavisitvā gaṇhāhī''ti vadati. "好的"，那位比丘将得到的贵重衣服和自己得到的便宜衣服一起保管，当那人来后，无论知道还是不知道自己得到了贵重衣服，被要求"给我雨季住处的衣物"时，他说"你得到了厚重的衣服，而我的衣服很贵重，两件都放在某处，你进去拿吧。"Tena pavisitvā thūlasāṭake gahite itarassa itaraṃ gaṇhato uddhāre pārājikaṃ. 当那人进去拿了厚重衣服后，另一人拿走另一件时构成堕落。Athāpi tassa sāṭake attano nāmaṃ attano ca sāṭake tassa nāmaṃ likhitvā ''gaccha nāmaṃ vācetvā gaṇhāhī''ti vadati, tatrāpi eseva nayo. 即使在那人的衣服上写上自己的名字，在自己的衣服上写上那人的名字，说"去读名字然后拿"，这里也是同样的道理。Yo pana attanā ca tena ca laddhasāṭake ekato ṭhapetvā taṃ evaṃ vadati – ''tayā ca mayā ca laddhasāṭakā dvepi antogabbhe ṭhapitā, gaccha yaṃ icchasi, taṃ vicinitvā gaṇhāhī''ti. 如果有人将自己和他人得到的衣服放在一起，对他这样说："你和我得到的两件衣服都放在里面，去挑选你想要的拿走吧。"So ca lajjāya āvāsikena laddhaṃ thūlasāṭakameva gaṇheyya, tatrāvāsikassa vicinitvā gahitāvasesaṃ itaraṃ gaṇhato anāpatti. 如果他因羞愧只拿了当地人得到的厚重衣服，那么当地人挑选后拿走剩下的另一件不构成过失。Āgantuko bhikkhu āvāsikānaṃ cīvarakammaṃ karontānaṃ samīpe pattacīvaraṃ ṭhapetvā ''ete saṅgopessantī''ti maññamāno nhāyituṃ vā aññatra vā gacchati. 来访的比丘将钵和衣服放在当地人做衣服的地方附近，认为"他们会保管"，便去洗澡或其他地方。Sace naṃ āvāsikā saṅgopenti, iccetaṃ kusalaṃ. 如果当地人保管了，那很好。No ce, naṭṭhe gīvā na hoti. 如果没有，丢失时不用负责。Sacepi so ''idaṃ, bhante, ṭhapethā''ti vatvā gacchati, itare ca sakiccappasutattā na jānanti, eseva nayo. 即使他说"请保管这个，尊者"后离开，而其他人因忙于自己的事情而不知道，也是同样的道理。Athāpi te ''idaṃ, bhante, ṭhapethā''ti vuttā ''mayaṃ byāvaṭā''ti paṭikkhipanti, itaro ca ''avassaṃ ṭhapessantī''ti anādiyitvā gacchati, eseva nayo. 即使他们被告知"请保管这个，尊者"却说"我们很忙"而拒绝，而另一人认为"他们一定会保管"而不在意就离开，也是同样的道理。Sace pana tena yācitā vā ayācitā vā ''mayaṃ ṭhapessāma, tvaṃ gacchā''ti vadanti; taṃ saṅgopitabbaṃ. 但如果他们被要求或未被要求就说"我们会保管，你去吧"；那就应该保管。No ce saṅgopenti, naṭṭhe gīvā. 如果不保管，丢失时要负责。Kasmā? 为什么？Sampaṭicchitattā. 因为已经同意了。
Yo bhikkhu bhaṇḍāgāriko hutvā paccūsasamaye eva bhikkhūnaṃ pattacīvarāni heṭṭhāpāsādaṃ oropetvā dvāraṃ apidahitvā tesampi anārocetvāva dūre bhikkhācāraṃ gacchati; tāni ce corā haranti, tasseva gīvā. 如果有比丘作为仓库管理员，在清晨就将比丘们的钵和衣服拿到楼下，没有关门也没有通知他们就远行去乞食；如果被盗贼偷走，他要负责。Yo pana bhikkhūhi ''oropetha, bhante, pattacīvarāni; kālo salākaggahaṇassā''ti vutto ''samāgatatthā''ti pucchitvā ''āma, samāgatamhā''ti vutte pattacīvarāni nīharitvā nikkhipitvā bhaṇḍāgāradvāraṃ bandhitvā ''tumhe pattacīvarāni gahetvā heṭṭhāpāsādadvāraṃ paṭijaggitvā gaccheyyāthā''ti vatvā gacchati. 但如果有人被比丘们告知"请拿下钵和衣服，尊者；现在是发放食物的时候"，问"你们都到齐了吗"，被回答"是的，我们都到齐了"后，将钵和衣服拿出放好，关上仓库门，说"你们拿了钵和衣服后请关好楼下的门再走"后离开。Tatra ceko alasajātiko bhikkhu bhikkhūsu gatesu pacchā akkhīni puñchanto uṭṭhahitvā udakaṭṭhānaṃ mukhadhovanatthaṃ gacchati, taṃ khaṇaṃ disvā corā tassa pattacīvaraṃ haranti, suhaṭaṃ. 在那里，一个懒惰的比丘在其他比丘离开后才揉着眼睛起来，去水边洗脸，这时盗贼看到机会偷走了他的钵和衣服，这是正当的。Bhaṇḍāgārikassa gīvā na hoti. 仓库管理员不用负责。


Sacepi koci bhaṇḍāgārikassa anārocetvāva bhaṇḍāgāre attano parikkhāraṃ ṭhapeti, tasmimpi naṭṭhe bhaṇḍāgārikassa gīvā na hoti. Sace pana bhaṇḍāgāriko taṃ disvā ‘‘aṭṭhāne ṭhapita’’nti gahetvā ṭhapeti, naṭṭhe tassa gīvā. Sacepi ṭhapitabhikkhunā ‘‘mayā, bhante, īdiso nāma parikkhāro ṭhapito, upadhāreyyāthā’’ti vutto ‘‘sādhū’’ti sampaṭicchati, dunnikkhittaṃ vā maññamāno aññasmiṃ ṭhāne ṭhapeti, tasseva gīvā. ‘‘Nāhaṃ jānāmī’’ti paṭikkhipantassa pana natthi gīvā. Yopi tassa passantasseva ṭhapeti, bhaṇḍāgārikañca na sampaṭicchāpeti , naṭṭhaṃ sunaṭṭhameva. Sace taṃ bhaṇḍāgāriko aññatra ṭhapeti, naṭṭhe gīvā. Sace bhaṇḍāgāraṃ suguttaṃ, sabbo saṅghassa ca cetiyassa ca parikkhāro tattheva ṭhapīyati, bhaṇḍāgāriko ca bālo abyatto dvāraṃ vivaritvā dhammakathaṃ vā sotuṃ, aññaṃ vā kiñci kātuṃ katthaci gacchati, taṃ khaṇaṃ disvā yattakaṃ corā haranti, sabbaṃ tassa gīvā. Bhaṇḍāgārato nikkhamitvā bahi caṅkamantassa vā dvāraṃ vivaritvā sarīraṃ utuṃ gāhāpentassa vā tattheva samaṇadhammānuyogena nisinnassa vā tattheva nisīditvā kenaci kammena byāvaṭassa vā uccārapassāvapīḷitassāpi tato tattheva upacāre vijjamāne bahi gacchato vā aññena vā kenaci ākārena pamattassa sato dvāraṃ vivaritvā vā vivaṭameva pavisitvā vā sandhiṃ chinditvā vā yattakaṃ tassa pamādapaccayā corā haranti, sabbaṃ tasseva gīvā. Uṇhasamaye pana vātapānaṃ vivaritvā nipajjituṃ vaṭṭatīti vadanti. Uccārapīḷitassa pana tasmiṃ upacāre asati aññattha gacchantassa gilānapakkhe ṭhitattā avisayo; tasmā gīvā na hoti.

Yo pana anto uṇhapīḷito dvāraṃ suguttaṃ katvā bahi nikkhamati, corā ca naṃ gahetvā ‘‘dvāraṃ vivarā’’ti vadanti, yāva tatiyaṃ na vivaritabbaṃ. Yadi pana te corā ‘‘sace na vivarasi, tañca māressāma, dvārañca bhinditvā parikkhāraṃ harissāmā’’ti pharasuādīni ukkhipanti. ‘‘Mayi ca mate saṅghassa ca senāsane vinaṭṭhe guṇo natthī’’ti vivarituṃ vaṭṭati. Idhāpi avisayattā gīvā natthīti vadanti. Sace koci āgantuko kuñcikaṃ vā deti, dvāraṃ vā vivarati, yattakaṃ corā haranti, sabbaṃ tassa gīvā. Saṅghena bhaṇḍāgāraguttatthāya sūciyantakañca kuñcikamuddikā ca yojetvā dinnā hoti, bhaṇḍāgāriko ghaṭikamattaṃ datvā nipajjati, corā vivaritvā parikkhāraṃ haranti, tasseva gīvā. Sūciyantakañca kuñcikamuddikañca yojetvā nipannaṃ panetaṃ sace corā āgantvā ‘‘vivarā’’ti vadanti, tattha purimanayeneva paṭipajjitabbaṃ. Evaṃ guttaṃ katvā nipanne pana sace bhittiṃ vā chadanaṃ vā bhinditvā umaṅgena vā pavisitvā haranti, na tassa gīvā. Sace bhaṇḍāgāre aññepi therā vasanti, vivaṭe dvāre attano attano parikkhāraṃ gahetvā gacchanti, bhaṇḍāgāriko tesu gatesu dvāraṃ na jaggati, sace tattha kiñci avaharīyati, bhaṇḍāgārikassa issaratāya bhaṇḍāgārikasseva gīvā. Therehi pana sahāyehi bhavitabbaṃ. Ayaṃ tattha sāmīci.


Sacepi koci bhaṇḍāgārikassa anārocetvāva bhaṇḍāgāre attano parikkhāraṃ ṭhapeti, tasmimpi naṭṭhe bhaṇḍāgārikassa gīvā na hoti. 如果有人在没有通知仓库管理员的情况下，将自己的物品放在仓库里，那么在这种情况下，仓库管理员不需要负责。Sace pana bhaṇḍāgāriko taṃ disvā ‘‘aṭṭhāne ṭhapita’’nti gahetvā ṭhapeti, naṭṭhe tassa gīvā. 如果仓库管理员看到后认为“放在这里”，那么他也不需要负责。Sacepi ṭhapitabhikkhunā ‘‘mayā, bhante, īdiso nāma parikkhāro ṭhapito, upadhāreyyāthā’’ti vutto ‘‘sādhū’’ti sampaṭicchati, dunnikkhittaṃ vā maññamāno aññasmiṃ ṭhāne ṭhapeti, tasseva gīvā. 如果被放置的比丘说“我放了这样的物品，您应该保管”，并得到“好的”的回应，如果他认为难以取出而放在其他地方，那么仍然是他的责任。‘‘Nāhaṃ jānāmī’’ti paṭikkhipantassa pana natthi gīvā. 如果他拒绝说“我不知道”，那么就不需要负责。Yopi tassa passantasseva ṭhapeti, bhaṇḍāgārikañca na sampaṭicchāpeti, naṭṭhaṃ sunaṭṭhameva. 如果有人只是在看着他放置物品，而不让仓库管理员接受，那么在这种情况下也不需要负责。Sace taṃ bhaṇḍāgāriko aññatra ṭhapeti, naṭṭhe gīvā. 如果仓库管理员在其他地方放置物品，那么他也不需要负责。Sace bhaṇḍāraṃ suguttaṃ, sabbo saṅghassa ca cetiyassa ca parikkhāro tattheva ṭhapīyati, bhaṇḍāgāriko ca bālo abyatto dvāraṃ vivaritvā dhammakathaṃ vā sotuṃ, aññaṃ vā kiñci kātuṃ katthaci gacchati, taṃ khaṇaṃ disvā yattakaṃ corā haranti, sabbaṃ tassa gīvā. 如果仓库管理得很好，所有的物品都在那儿放置，而仓库管理员愚蠢地打开门去听法或做其他事情，盗贼看到机会偷走的所有物品都由他负责。Bhaṇḍāgārato nikkhamitvā bahi caṅkamantassa vā dvāraṃ vivaritvā sarīraṃ utuṃ gāhāpentassa vā tattheva samaṇadhammānuyogena nisinnassa vā tattheva nisīditvā kenaci kammena byāvaṭassa vā uccārapassāvapīḷitassāpi tato tattheva upacāre vijjamāne bahi gacchato vā aññena vā kenaci ākārena pamattassa sato dvāraṃ vivaritvā vā vivaṭameva pavisitvā vā sandhiṃ chinditvā vā yattakaṃ tassa pamādapaccayā corā haranti, sabbaṃ tasseva gīvā. 如果他从仓库出来，或者在外面走动，或因洗澡而打开门，或在那儿坐着修习佛法，或因任何工作而懈怠，或因打开门而不小心，或因打开门而进入，或因切断门缝而被盗贼偷走的所有物品都由他负责。Uṇhasamaye pana vātapānaṃ vivaritvā nipajjituṃ vaṭṭatīti vadanti. 在炎热的天气里，他们说应该打开风扇来躺下。Uccārapīḷitassa pana tasmiṃ upacāre asati aññattha gacchantassa gilānapakkhe ṭhitattā avisayo; tasmā gīvā na hoti. 如果他在高声压迫的情况下而不在场，或者在其他地方因生病而站着，那么就不需要负责。
Yo pana anto uṇhapīḷito dvāraṃ suguttaṃ katvā bahi nikkhamati, corā ca naṃ gahetvā ‘‘dvāraṃ vivarā’’ti vadanti, yāva tatiyaṃ na vivaritabbaṃ. 如果他在里面被热压迫，安全地关闭门后出去，盗贼会抓住他并说“打开门”，直到第三次不应打开。Yadi pana te corā ‘‘sace na vivarasi, tañca māressāma, dvārañca bhinditvā parikkhāraṃ harissāmā’’ti pharasuādīni ukkhipanti. 如果那些盗贼说“如果你不打开，我们就会杀了你，打破门并偷走物品”，那么就可能发生。‘‘Mayi ca mate saṅghassa ca senāsane vinaṭṭhe guṇo natthī’’ti vivarituṃ vaṭṭati. “我和僧团的优点在于营地被毁了”，因此应该打开。Idhāpi avisayattā gīvā natthīti vadanti. 在这里也因为没有责任而不需要负责。Sace koci āgantuko kuñcikaṃ vā deti, dvāraṃ vā vivarati, yattakaṃ corā haranti, sabbaṃ tassa gīvā. 如果有来访者给予钥匙或打开门，盗贼偷走的所有物品都由他负责。Saṅghena bhaṇḍāgāraguttatthāya sūciyantakañca kuñcikamuddikā ca yojetvā dinnā hoti, bhaṇḍāgāriko ghaṭikamattaṃ datvā nipajjati, corā vivaritvā parikkhāraṃ haranti, tasseva gīvā. 如果通过僧团为了保护仓库而给予钥匙和钥匙的钥匙，仓库管理员在给予一刻就躺下，盗贼打开门偷走物品，那么所有责任都在他身上。Sūciyantakañca kuñcikamuddikañca yojetvā nipannaṃ panetaṃ sace corā āgantvā ‘‘vivarā’’ti vadanti, tattha purimanayeneva paṭipajjitabbaṃ. 如果钥匙和钥匙被给予并且躺下，如果盗贼来了并说“打开”，那么应按原先的方式处理。Evaṃ guttaṃ katvā nipanne pana sace bhittiṃ vā chadanaṃ vā bhinditvā umaṅgena vā pavisitvā haranti, na tassa gīvā. 这样保护后，如果打破墙壁或遮盖而进入偷走，那么他不需要负责。Sace bhaṇḍāgāre aññepi therā vasanti, vivaṭe dvāre attano attano parikkhāraṃ gahetvā gacchanti, bhaṇḍāgāriko tesu gatesu dvāraṃ na jaggati, sace tattha kiñci avaharīyati, bhaṇḍāgārikassa issaratāya bhaṇḍāgārikasseva gīvā. 如果在仓库里还有其他长老居住，在门打开的情况下，各自拿走自己的物品，仓库管理员在他们离开时不关门，如果那里有任何东西被拿走，仓库管理员将要负责。Therehi pana sahāyehi bhavitabbaṃ. 他应与其他长老一起承担责任。Ayaṃ tattha sāmīci. 这就是在这里的责任。


Yadi bhaṇḍāgāriko ‘‘tumhe bahi ṭhatvāva tumhākaṃ parikkhāraṃ gaṇhatha, mā pavisitthā’’ti vadati, tesañca eko lolamahāthero sāmaṇerehi ceva upaṭṭhākehi ca saddhiṃ bhaṇḍāgāraṃ pavisitvā nisīdati ceva nipajjati ca, yattakaṃ bhaṇḍaṃ nassati, sabbaṃ tassa gīvā. Bhaṇḍāgārikena pana avasesattherehi ca sahāyehi bhavitabbaṃ. Atha bhaṇḍāgārikova lolasāmaṇere ca upaṭṭhāke ca gahetvā bhaṇḍāgāre nisīdati ceva nipajjati ca, yaṃ tattha nassati, sabbaṃ tasseva gīvā. Tasmā bhaṇḍāgārikeneva tattha vasitabbaṃ. Avasesehi appeva rukkhamūle vasitabbaṃ, na ca bhaṇḍāgāreti.

Ye pana attano attano sabhāgabhikkhūnaṃ vasanagabbhesu parikkhāraṃ ṭhapenti, parikkhāre naṭṭhe yehi ṭhapito, tesaṃyeva gīvā. Itarehi pana sahāyehi bhavitabbaṃ. Yadi pana saṅgho bhaṇḍāgārikassa vihāreyeva yāgubhattaṃ dāpeti, so ca bhikkhācāratthāya gāmaṃ gacchati, naṭṭhaṃ tasseva gīvā. Bhikkhācāraṃ pavisantehi atirekacīvararakkhaṇatthāya ṭhapitavihāravārikassāpi yāgubhattaṃ vā nivāpaṃ vā labhamānasseva bhikkhācāraṃ gacchato yaṃ tattha nassati, sabbaṃ gīvā. Na kevalañca ettakameva, bhaṇḍāgārikassa viya yaṃ tassa pamādappaccayā nassati, sabbaṃ gīvā.

Sace vihāro mahā hoti, aññaṃ padesaṃ rakkhituṃ gacchantassa aññasmiṃ padese nikkhittaṃ haranti, avisayattā gīvā na hoti. Īdise pana vihāre vemajjhe sabbesaṃ osaraṇaṭṭhāne parikkhāre ṭhapetvā nisīditabbaṃ. Vihāravārikā vā dve tayo ṭhapetabbā. Sace tesaṃ appamattānaṃ ito cito ca rakkhataṃyeva kiñci nassati, gīvā na hoti. Vihāravārike bandhitvā haritabhaṇḍampi corānaṃ paṭipathaṃ gatesu aññena maggena haritabhaṇḍampi na tesaṃ gīvā. Sace vihāravārikānaṃ vihāre dātabbaṃ yāgubhattaṃ vā nivāpo vā na hoti, tehi pattabbalābhato atirekā dve tisso yāgusalākā, tesaṃ pahonakabhattasalākā ca ṭhapetuṃ vaṭṭati. Nibaddhaṃ katvā pana na ṭhapetabbā, manussā hi vippaṭisārino honti, ‘‘vihāravārikāyeva amhākaṃ bhattaṃ bhuñjantī’’ti. Tasmā parivattetvā ṭhapetabbā. Sace tesaṃ sabhāgā salākabhattāni āharitvā denti, iccetaṃ kusalaṃ; no ce denti, vāraṃ gāhāpetvā nīharāpetabbāni. Sace vihāravāriko dve tisso yāgusalākā, cattāri pañca salākabhattāni ca labhamānova bhikkhācāraṃ gacchati, bhaṇḍāgārikassa viya sabbaṃ naṭṭhaṃ gīvā hoti. Sace saṅghassa vihārapālānaṃ dātabbaṃ bhattaṃ vā nivāpo vā natthi, bhikkhū vihāravāraṃ gahetvā attano attano nissitake jaggenti, sampattavāraṃ aggahetuṃ na labhanti, yathā aññe bhikkhū karonti, tatheva kātabbaṃ. Bhikkhūhi pana asahāyakassa vā attadutiyassa vā yassa sabhāgo bhikkhu bhattaṃ ānetvā dātā natthi, evarūpassa vāro na pāpetabbo.

Yampi pākavattatthāya vihāre ṭhapenti, taṃ gahetvā upajīvantena ṭhātabbaṃ. Yo taṃ na upajīvati , so vāraṃ na gāhāpetabbo. Phalāphalatthāyapi vihāre bhikkhuṃ ṭhapenti, jaggitvā gopetvā phalavārena bhājetvā khādanti. Yo tāni khādati, tena ṭhātabbaṃ. Anupajīvanto na gāhāpetabbo. Senāsanamañcapīṭhapaccattharaṇarakkhaṇatthāyapi ṭhapenti, āvāse vasantena ṭhātabbaṃ. Abbhokāsiko pana rukkhamūliko vā na gāhāpetabbo.


Yadi bhaṇḍāgāriko ‘‘tumhe bahi ṭhatvāva tumhākaṃ parikkhāraṃ gaṇhatha, mā pavisitthā’’ti vadati, tesañca eko lolamahāthero sāmaṇerehi ceva upaṭṭhākehi ca saddhiṃ bhaṇḍāgāraṃ pavisitvā nisīdati ceva nipajjati ca, yattakaṃ bhaṇḍaṃ nassati, sabbaṃ tassa gīvā. 如果仓库管理员说“你们在外面待着，拿走你们的物品，不要进来”，而且有一个贪婪的大长老与小比丘和侍者一起进入仓库坐着并躺下，所有丢失的物品都由他负责。Bhaṇḍāgārikena pana avasesattherehi ca sahāyehi bhavitabbaṃ. 但仓库管理员应与其他比丘共同承担责任。Atha bhaṇḍāgārikova lolasāmaṇere ca upaṭṭhāke ca gahetvā bhaṇḍāgāre nisīdati ceva nipajjati ca, yaṃ tattha nassati, sabbaṃ tasseva gīvā. 然后仓库管理员与贪婪的小比丘和侍者一起坐下并躺下，那里丢失的所有物品都由他负责。Tasmā bhaṇḍāgārikeneva tattha vasitabbaṃ. 因此，仓库管理员应当在那儿居住。Avasesehi appeva rukkhamūle vasitabbaṃ, na ca bhaṇḍāgāreti. 对于其他人，只能在树下居住，而不能在仓库里。
Ye pana attano attano sabhāgabhikkhūnaṃ vasanagabbhesu parikkhāraṃ ṭhapenti, parikkhāre naṭṭhe yehi ṭhapito, tesaṃyeva gīvā. 如果他们在各自的居住处放置物品，那么在物品丢失的情况下，责任在于放置物品的人。Itarehi pana sahāyehi bhavitabbaṃ. 其他人应与之共同承担责任。Yadi pana saṅgho bhaṇḍāgārikassa vihāreyeva yāgubhattaṃ dāpeti, so ca bhikkhācāratthāya gāmaṃ gacchati, naṭṭhaṃ tasseva gīvā. 如果僧团在仓库里为仓库管理员提供食物，他去村里乞食，那么丢失的责任在于他。Bhikkhācāraṃ pavisantehi atirekacīvararakkhaṇatthāya ṭhapitavihāravārikassāpi yāgubhattaṃ vā nivāpaṃ vā labhamānasseva bhikkhācāraṃ gacchato yaṃ tattha nassati, sabbaṃ gīvā. 在进入乞食时，为了保护额外的衣物而放置的物品，如果在乞食时丢失，所有责任都在他身上。Na kevalañca ettakameva, bhaṇḍāgārikassa viya yaṃ tassa pamādappaccayā nassati, sabbaṃ gīvā. 不仅如此，像仓库管理员一样，因疏忽而丢失的所有物品都由他负责。
Sace vihāro mahā hoti, aññaṃ padesaṃ rakkhituṃ gacchantassa aññasmiṃ padese nikkhittaṃ haranti, avisayattā gīvā na hoti. 如果寺院很大，当他去保护其他地方时，其他地方丢失的物品不需要负责。Īdise pana vihāre vemajjhe sabbesaṃ osaraṇaṭṭhāne parikkhāre ṭhapetvā nisīditabbaṃ. 在这样的寺院中，应在所有放置物品的地方坐下。Vihāravārikā vā dve tayo ṭhapetabbā. 寺院的管理者应放置两到三个物品。Sace tesaṃ appamattānaṃ ito cito ca rakkhataṃyeva kiñci nassati, gīvā na hoti. 如果对他们的保护不够细致，任何丢失都不需要负责。Vihāravārike bandhitvā haritabhaṇḍampi corānaṃ paṭipathaṃ gatesu aññena maggena haritabhaṇḍampi na tesaṃ gīvā. 如果寺院的管理者被锁住，盗贼通过其他路径进入偷走的物品不需要负责。Sace vihāravārikānaṃ vihāre dātabbaṃ yāgubhattaṃ vā nivāpo vā na hoti, tehi pattabbalābhato atirekā dve tisso yāgusalākā, tesaṃ pahonakabhattasalākā ca ṭhapetuṃ vaṭṭati. 如果在寺院中没有应给予的食物或供养，应该放置额外的食物盘，供给那些需要的人。Nibaddhaṃ katvā pana na ṭhapetabbā, manussā hi vippaṭisārino honti, ‘‘vihāravārikāyeva amhākaṃ bhattaṃ bhuñjantī’’ti. 但如果被固定住，则不应放置，因为人们会说“我们只吃寺院管理者的食物”。Tasmā parivattetvā ṭhapetabbā. 因此，应当重新安排放置。Sace tesaṃ sabhāgā salākabhattāni āharitvā denti, iccetaṃ kusalaṃ; no ce denti, vāraṃ gāhāpetvā nīharāpetabbāni. 如果他们把食物盘拿来给他们，那是好的；如果不给，则应当收回并取走。Sace vihāravāriko dve tisso yāgusalākā, cattāri pañca salākabhattāni ca labhamānova bhikkhācāraṃ gacchati, bhaṇḍāgārikassa viya sabbaṃ naṭṭhaṃ gīvā hoti. 如果寺院的管理者有两到三个食物盘，获得四到五个食物盘的比丘去乞食，那么所有丢失的责任都在他身上。Sace saṅghassa vihārapālānaṃ dātabbaṃ bhattaṃ vā nivāpo vā natthi, bhikkhū vihāravāraṃ gahetvā attano attano nissitake jaggenti, sampattavāraṃ aggahetuṃ na labhanti, yathā aññe bhikkhū karonti, tatheva kātabbaṃ. 如果对僧团的寺院管理者没有应给予的食物或供养，僧侣们应当各自照看自己的物品，不能像其他比丘那样获得应得的食物。Bhikkhūhi pana asahāyakassa vā attadutiyassa vā yassa sabhāgo bhikkhu bhattaṃ ānetvā dātā natthi, evarūpassa vāro na pāpetabbo. 但如果没有人来帮助他，或者没有任何比丘来给他食物，则不应施加责任。
Yampi pākavattatthāya vihāre ṭhapenti, taṃ gahetvā upajīvantena ṭhātabbaṃ. 如果他们在寺院中放置了食物，应由接受者来负责。Yo taṃ na upajīvati, so vāraṃ na gāhāpetabbo. 如果他不接受，那么不应施加责任。Phalāphalatthāyapi vihāre bhikkhuṃ ṭhapenti, jaggitvā gopetvā phalavārena bhājetvā khādanti. 如果在寺院中放置了果实，需照顾和保护，最后食用。Yo tāni khādati, tena ṭhātabbaṃ. 吃那些果实的人应当负责。Anupajīvanto na gāhāpetabbo. 不接受的人不应施加责任。Senāsanamañcapīṭhapaccattharaṇarakkhaṇatthāyapi ṭhapenti, āvāse vasantena ṭhātabbaṃ. 如果放置在床铺、座位或保护用的垫子上，需由居住者负责。Abbhokāsiko pana rukkhamūliko vā na gāhāpetabbo. 但在开放的空间或树下的人不应施加责任。


Eko navako hoti, bahussuto pana bahūnaṃ dhammaṃ vāceti, paripucchaṃ deti, pāḷiṃ vaṇṇeti, dhammakathaṃ katheti, saṅghassa bhāraṃ nittharati, ayaṃ lābhaṃ paribhuñjantopi āvāse vasantopi vāraṃ na gāhetabbo. ‘‘Purisaviseso nāma ñātabbo’’ti vadanti.

Uposathāgārapaṭimāgharajaggakassa pana diguṇaṃ yāgubhattaṃ devasikaṃ taṇḍulanāḷi saṃvacchare ticīvaraṃ, dasavīsagghanakaṃ kappiyabhaṇḍañca dātabbaṃ. Sace pana tassa taṃ labhamānasseva pamādena tattha kiñci nassati, sabbaṃ gīvā. Bandhitvā balakkārena acchinnaṃ pana na gīvā. Tattha cetiyassa vā saṅghassa vā santakena cetiyassa santakaṃ rakkhāpetuṃ vaṭṭati. Cetiyassa santakena saṅghassa santakaṃ rakkhāpetuṃ na vaṭṭati. Yaṃ pana cetiyassa santakena saddhiṃ saṅghassa santakaṃ ṭhapitaṃ hoti, taṃ cetiyasantake rakkhāpite rakkhitameva hotīti evaṃ vaṭṭati. Pakkhavārena uposathāgārādīni rakkhatopi pamādavasena naṭṭhaṃ gīvāyevāti.

Upanidhikathā niṭṭhitā.

Suṅkaghātakathā



Eko navako hoti, bahussuto pana bahūnaṃ dhammaṃ vāceti, paripucchaṃ deti, pāḷiṃ vaṇṇeti, dhammakathaṃ katheti, saṅghassa bhāraṃ nittharati, ayaṃ lābhaṃ paribhuñjantopi āvāse vasantopi vāraṃ na gāhetabbo. 有一位新来的比丘，博学多闻，向众人宣讲法义，给予询问，讲解巴利文，讲述法理，承担僧团的责任，即使享用利益或居住在寺院中，也不应承担责任。''Purisaviseso nāma ñātabbo''ti vadanti. “应当知道有特别的人”这样说。
Uposathāgārapaṭimāgharajaggakassa pana diguṇaṃ yāgubhattaṃ devasikaṃ taṇḍulanāḷi saṃvacchare ticīvaraṃ, dasavīsagghanakaṃ kappiyabhaṇḍañca dātabbaṃ. 对于安居堂的佛像和寺院的外边，应该给予双倍的供养、天神的米、三件衣物、十至二十个适宜的物品。Sace pana tassa taṃ labhamānasseva pamādena tattha kiñci nassati, sabbaṃ gīvā. 如果在他获得这些时因疏忽而有任何丢失，所有责任都在他身上。Bandhitvā balakkārena acchinnaṃ pana na gīvā. 如果是被锁住的物品，则不需要负责。Tattha cetiyassa vā saṅghassa vā santakena cetiyassa santakaṃ rakkhāpetuṃ vaṭṭati. 在那里，应该由圣地或僧团的物品进行保护。Cetiyassa santakena saṅghassa santakaṃ rakkhāpetuṃ na vaṭṭati. 由圣地的物品进行保护而不应由僧团的物品进行保护。Yaṃ pana cetiyassa santakena saddhiṃ saṅghassa santakaṃ ṭhapitaṃ hoti, taṃ cetiyasantake rakkhāpite rakkhitameva hotīti evaṃ vaṭṭati. 如果圣地的物品与僧团的物品一起放置，那么在圣地的物品受到保护的情况下，仍然是受到保护的，这样是合理的。Pakkhavārena uposathāgārādīni rakkhatopi pamādavasena naṭṭhaṃ gīvāyevāti. 如果因疏忽而保护安居堂等地方的物品，所有责任仍然不在他身上。
Upanidhikathā niṭṭhitā. 相关的讨论已结束。
Suṅkaghātakathā. 关于杀害的讨论。

113. Suṅkaṃ tato hanantīti suṅkaghātaṃ; suṅkaṭṭhānassetaṃ adhivacanaṃ. Tañhi yasmā tato suṅkārahaṃ bhaṇḍaṃ suṅkaṃ adatvā nīharantā rañño suṅkaṃ hananti vināsenti, tasmā suṅkaghātanti vuttaṃ. Tatra pavisitvāti tatra pabbatakhaṇḍādīsu raññā paricchedaṃ katvā ṭhapite suṅkaṭṭhāne pavisitvā. Rājaggaṃ bhaṇḍanti rājārahaṃ bhaṇḍaṃ; yato rañño pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ suṅkaṃ dātabbaṃ hoti, taṃ bhaṇḍanti attho. Rājakantipi pāṭho, ayamevattho. Theyyacittoti ‘‘ito rañño suṅkaṃ na dassāmī’’ti theyyacittaṃ uppādetvā taṃ bhaṇḍaṃ āmasati, dukkaṭaṃ. Ṭhapitaṭṭhānato gahetvā thavikāya vā pakkhipati, paṭicchannaṭṭhāne vā ūrunā saddhiṃ bandhati, thullaccayaṃ. Suṅkaṭṭhānena paricchinnattā ṭhānācāvanaṃ na hoti. Suṅkaṭṭhānaparicchedaṃ dutiyaṃ pādaṃ atikkāmeti, pārājikaṃ.

Bahisuṅkaghātaṃ pātetīti rājapurisānaṃ aññavihitabhāvaṃ passitvā anto ṭhitova bahi patanatthāya khipati. Tañce avassaṃ patanakaṃ, hatthato muttamatte pārājikaṃ. Tañce rukkhe vā khāṇumhi vā paṭihataṃ balavavātavegukkhittaṃ vā hutvā puna antoyeva patati, rakkhati. Puna gaṇhitvā khipati, pubbe vuttanayeneva pārājikaṃ. Bhūmiyaṃ patitvā vaṭṭantaṃ puna anto pavisati, pārājikameva. Kurundīsaṅkhepaṭṭhakathāsu pana ‘‘sace bahi patitaṃ ṭhatvā vaṭṭantaṃ pavisati, pārājikaṃ. Sace atiṭṭhamānaṃyeva vaṭṭitvā pavisati rakkhatī’’ti vuttaṃ.

Anto ṭhatvā hatthena vā pādena vā yaṭṭhiyā vā vaṭṭeti, aññena vā vaṭṭāpeti, sace aṭṭhatvā vaṭṭamānaṃ gataṃ, pārājikaṃ. Anto ṭhatvā bahi gacchantaṃ rakkhati, ‘‘vaṭṭitvā gamissatī’’ti vā ‘‘añño naṃ vaṭṭessatī’’ti vā anto ṭhapitaṃ pacchā sayaṃ vā vaṭṭamānaṃ aññena vā vaṭṭitaṃ bahi gacchati, rakkhatiyeva. Suddhacittena ṭhapite pana tathā gacchante vattabbameva natthi. Dve puṭake ekābaddhe katvā suṅkaṭṭhānasīmantare ṭhapeti, kiñcāpi bahipuṭake suṅkaṃ pādaṃ agghati, tena saddhiṃ ekābaddhatāya pana anto puṭako rakkhati. Sace pana parivattetvā abbhantarimaṃ bahi ṭhapeti, pārājikaṃ. Kājepi ekabaddhaṃ katvā ṭhapite eseva nayo. Sace pana abandhitvā kājakoṭiyaṃ ṭhapitamattameva hoti, pārājikaṃ.

Gacchante yāne vā assapiṭṭhiādīsu vā ṭhapeti ‘‘bahi nīharissatī’’ti nīhaṭepi avahāro natthi, bhaṇḍadeyyampi na hoti. Kasmā? ‘‘Atra paviṭṭhassa suṅkaṃ gaṇhantū’’ti vuttattā idañca suṅkaṭṭhānassa bahi ṭhitaṃ, na ca tena nītaṃ, tasmā neva bhaṇḍadeyyaṃ na pārājikaṃ.

Ṭhitayānādīsu ṭhapite vinā tassa payogaṃ gatesu theyyacittepi sati nevatthi avahāro. Yadi pana ṭhapetvā yānādīni pājento atikkāmeti , hatthisuttādīsu vā kataparicayattā purato ṭhatvā ‘‘ehi, re’’ti pakkosati, sīmātikkame pārājikaṃ. Eḷakalomasikkhāpade imasmiṃ ṭhāne aññaṃ harāpeti, anāpatti, idha pārājikaṃ. Tatra aññassa yāne vā bhaṇḍe vā ajānantassa pakkhipitvā tiyojanaṃ atikkāmeti, nissaggiyāni hontīti pācittiyaṃ. Idha anāpatti.


Suṅkaṃ tato hanantīti suṅkaghātaṃ; suṅkaṭṭhānassetaṃ adhivacanaṃ. 杀死猪的意思是杀猪；这是对猪的地方的称谓。Tañhi yasmā tato suṅkārahaṃ bhaṇḍaṃ suṅkaṃ adatvā nīharantā rañño suṅkaṃ hananti vināsenti, tasmā suṅkaghātanti vuttaṃ. 因为他们从那里取走猪而不把猪留下来，杀死了猪，因此称为杀猪。Tatra pavisitvāti tatra pabbatakhaṇḍādīsu raññā paricchedaṃ katvā ṭhapite suṅkaṭṭhāne pavisitvā. 在那里进入时，国王在山的某些地方划定了界限，进入了猪的地方。Rājaggaṃ bhaṇḍanti rājārahaṃ bhaṇḍaṃ; yato rañño pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ suṅkaṃ dātabbaṃ hoti, taṃ bhaṇḍanti attho. 王的财物是指国王的财物；因为国王应给予五个月或超过五个月的猪，因此称为财物。Rājakantipi pāṭho, ayamevattho. 关于国王的财物的说法是相同的。Theyyacittoti ‘‘ito rañño suṅkaṃ na dassāmī’’ti theyyacittaṃ uppādetvā taṃ bhaṇḍaṃ āmasati, dukkaṭaṃ. 如果他产生了“我不想把国王的猪给他”的意图，那么他就犯了错误。Ṭhapitaṭṭhānato gahetvā thavikāya vā pakkhipati, paṭicchannaṭṭhāne vā ūrunā saddhiṃ bandhati, thullaccayaṃ. 从放置的地方拿走，或将其放入隐蔽的地方，或与腿绑在一起，都是重罪。Suṅkaṭṭhānena paricchinnattā ṭhānācāvanaṃ na hoti. 因为猪的地方是有限的，所以不需要遮盖。Suṅkaṭṭhānaparicchedaṃ dutiyaṃ pādaṃ atikkāmeti, pārājikaṃ. 这违反了猪的地方的限制，属于重罪。
Bahisuṅkaghātaṃ pātetīti rājapurisānaṃ aññavihitabhāvaṃ passitvā anto ṭhitova bahi patanatthāya khipati. 杀死外面的猪是指在国王的官员看到其他地方的情况后，内心想着要在外面丢弃。Tañce avassaṃ patanakaṃ, hatthato muttamatte pārājikaṃ. 如果它必然要掉落，那么从手中松开的那一刻就是重罪。Tañce rukkhe vā khāṇumhi vā paṭihataṃ balavavātavegukkhittaṃ vā hutvā puna antoyeva patati, rakkhati. 如果它被树或土堆击中，或被强风吹走而再次掉落，那么仍然算作重罪。Puna gaṇhitvā khipati, pubbe vuttanayeneva pārājikaṃ. 再次抓住并丢弃，依然是之前所说的重罪。Bhūmiyaṃ patitvā vaṭṭantaṃ puna anto pavisati, pārājikameva. 如果掉落在地上并回到内部，依然是重罪。Kurundīsaṅkhepaṭṭhakathāsu pana ‘‘sace bahi patitaṃ ṭhatvā vaṭṭantaṃ pavisati, pārājikaṃ. Sace atiṭṭhamānaṃyeva vaṭṭitvā pavisati rakkhatī’’ti vuttaṃ. 在关于库伦地的讨论中说：“如果在外面掉落并保持在那里而返回，属于重罪。如果保持在外面并返回，仍然算作重罪。”
Anto ṭhatvā hatthena vā pādena vā yaṭṭhiyā vā vaṭṭeti, aññena vā vaṭṭāpeti, sace aṭṭhatvā vaṭṭamānaṃ gataṃ, pārājikaṃ. 如果它在内部用手或脚或身体来滚动，或用其他东西来滚动，如果它在停留时滚动并掉落，属于重罪。Anto ṭhatvā bahi gacchantaṃ rakkhati, ‘‘vaṭṭitvā gamissatī’’ti vā ‘‘añño naṃ vaṭṭessatī’’ti vā anto ṭhapitaṃ pacchā sayaṃ vā vaṭṭamānaṃ aññena vā vaṭṭitaṃ bahi gacchati, rakkhatiyeva. 如果它在内部并向外走，保持“它会继续滚动”或“其他人会让它滚动”，那么在内部的物体就会保持在外部，保持不变。Suddhacittena ṭhapite pana tathā gacchante vattabbameva natthi. 如果在清净的意图下放置物品，那么在那样的情况下就不需要它继续滚动。Dve puṭake ekābaddhe katvā suṅkaṭṭhānasīmantare ṭhapeti, kiñcāpi bahipuṭake suṅkaṃ pādaṃ agghati, tena saddhiṃ ekābaddhatāya pana anto puṭako rakkhati. 如果将两个物体绑在一起并放置在猪的地方，虽然在多个物体中有猪的部分，但由于与之绑定，内部的物体仍然保持。Sace pana parivattetvā abbhantarimaṃ bahi ṭhapeti, pārājikaṃ. 如果将其翻转并放置在内部外部，那么属于重罪。Kājepi ekabaddhaṃ katvā ṭhapite eseva nayo. 如果将其绑在一起放置，则同样适用。
Sace pana abandhitvā kājakoṭiyaṃ ṭhapitamattameva hoti, pārājikaṃ. 如果是松开的并仅仅放置在物体上，属于重罪。
Gacchante yāne vā assapiṭṭhiādīsu vā ṭhapeti ‘‘bahi nīharissatī’’ti nīhaṭepi avahāro natthi, bhaṇḍadeyyampi na hoti. 在行驶的车辆或马鞍上放置“它将被取出”，即使被取出也没有责任，也不算是财物。Kasmā? ‘‘Atra paviṭṭhassa suṅkaṃ gaṇhantū’’ti vuttattā idañca suṅkaṭṭhānassa bahi ṭhitaṃ, na ca tena nītaṃ, tasmā neva bhaṇḍadeyyaṃ na pārājikaṃ. 为什么？因为说“取走这里的猪”，所以这是在猪的地方的外部，也没有因此而被取走，因此既不是财物也不是重罪。
Ṭhitayānādīsu ṭhapite vinā tassa payogaṃ gatesu theyyacittepi sati nevatthi avahāro. 如果在固定的车辆上放置而没有使用，仍然没有责任。Yadi pana ṭhapetvā yānādīni pājento atikkāmeti, hatthisuttādīsu vā kataparicayattā purato ṭhatvā ‘‘ehi, re’’ti pakkosati, sīmātikkame pārājikaṃ. 如果放置后在车辆上移动，则因在大象等的使用中，前面站着并呼唤“来吧”，则算作重罪。Eḷakalomasikkhāpade imasmiṃ ṭhāne aññaṃ harāpeti, anāpatti, idha pārājikaṃ. 在这一点上，如果让其他东西被抓住，那么不构成罪行，但在这里属于重罪。Tatra aññassa yāne vā bhaṇḍe vā ajānantassa pakkhipitvā tiyojanaṃ atikkāmeti, nissaggiyāni hontīti pācittiyaṃ. 如果在不知道的情况下将其他人的车辆或财物放置在一起，则算作超越了三十步，属于不放弃的罪行，因此是轻罪。在这里不构成罪行。


Suṅkaṭṭhāne suṅkaṃ datvāva gantuṃ vaṭṭati. Eko ābhogaṃ katvā gacchati ‘‘sace ‘suṅkaṃ dehī’ti vakkhanti, dassāmi; no ce vakkhanti, gamissāmī’’ti. Taṃ disvā eko suṅkiko ‘‘eso bhikkhu gacchati, gaṇhatha naṃ suṅka’’nti vadati, aparo ‘‘kuto pabbajitassa suṅkaṃ, gacchatū’’ti vadati, laddhakappaṃ hoti, gantabbaṃ. ‘‘Bhikkhūnaṃ suṅkaṃ adatvā gantuṃ na vaṭṭati, gaṇha upāsakā’’ti vutte pana ‘‘bhikkhussa suṅkaṃ gaṇhantehi pattacīvaraṃ gahetabbaṃ bhavissati, kiṃ tena, gacchatū’’ti vuttepi laddhakappameva. Sacepi suṅkikā niddāyanti vā, jūtaṃ vā kīḷanti, yattha katthaci vā gatā, ayañca ‘‘kuhiṃ suṅkikā’’ti pakkositvāpi na passati, laddhakappameva. Sacepi suṅkaṭṭhānaṃ patvā aññavihito, kiñci cintento vā sajjhāyanto vā manasikāraṃ anuyuñjanto vā corahatthisīhabyagghādīhi sahasā vuṭṭhāya samanubaddho vā, mahāmeghaṃ uṭṭhitaṃ disvā purato sālaṃ pavisitukāmo vā hutvā taṃ ṭhānaṃ atikkamati, laddhakappameva.

Suṅkaṃpariharatīti ettha upacāraṃ okkamitvā kiñcāpi pariharati, avahāroyevāti

Kurundaṭṭhakathāyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃpana ‘‘‘pariharantaṃ rājapurisā viheṭhentī’ti kevalaṃ ādīnavaṃ dassetvā upacāraṃ okkamitvā pariharato dukkaṭaṃ, anokkamitvā pariharato anāpattī’’ti vuttaṃ. Idaṃ pāḷiyā sameti. Ettha dvīhi leḍḍupātehi upacāro paricchinditabboti.

Suṅkaghātakathā niṭṭhitā.

Pāṇakathā



Suṅkaṭṭhāne suṅkaṃ datvāva gantuṃ vaṭṭati. 在猪的地方给予猪后可以离开。Eko ābhogaṃ katvā gacchati ‘‘sace ‘suṅkaṃ dehī’ti vakkhanti, dassāmi; no ce vakkhanti, gamissāmī’’ti. 有一个人准备好后离开，心想：“如果他们说‘给我猪’，我就会给；如果不说，我就会走。”Taṃ disvā eko suṅkiko ‘‘eso bhikkhu gacchati, gaṇhatha naṃ suṅka’’nti vadati, aparo ‘‘kuto pabbajitassa suṅkaṃ, gacchatū’’ti vadati, laddhakappaṃ hoti, gantabbaṃ. 看到这一幕，一个猪贩子说：“这个比丘正在离开，抓住他，别让他带走猪。”另一个人说：“从哪里来的出家人有猪，放他走。”这就成了一个可以接受的情况，可以离开。“Bhikkhūnaṃ suṅkaṃ adatvā gantuṃ na vaṭṭati, gaṇha upāsakā’’ti vutte pana ‘‘bhikkhussa suṅkaṃ gaṇhantehi pattacīvaraṃ gahetabbaṃ bhavissati, kiṃ tena, gacchatū’’ti vuttepi laddhakappameva. “比丘不应在没有给予猪的情况下离开，应该抓住信士。”当这样说时，“在抓住比丘的猪时，将会得到衣物，和这个有什么关系，放他走。”这也是一个可以接受的情况。Sacepi suṅkikā niddāyanti vā, jūtaṃ vā kīḷanti, yattha katthaci vā gatā, ayañca ‘‘kuhiṃ suṅkikā’’ti pakkositvāpi na passati, laddhakappameva. 如果猪贩子正在打盹或玩耍，无论走到哪里，甚至在呼唤“猪贩子在哪里”时也看不见，都是可以接受的情况。Sacepi suṅkaṭṭhānaṃ patvā aññavihito, kiñci cintento vā sajjhāyanto vā manasikāraṃ anuyuñjanto vā corahatthisīhabyagghādīhi sahasā vuṭṭhāya samanubaddho vā, mahāmeghaṃ uṭṭhitaṃ disvā purato sālaṃ pavisitukāmo vā hutvā taṃ ṭhānaṃ atikkamati, laddhakappameva. 如果在猪的地方被其他人发现，思考或专注于某事，突然被盗贼、大象、狮子、老虎等惊吓而起，看到巨大的乌云，想要进入前面的房子而越过那个地方，这也是一个可以接受的情况。
Suṅkaṃpariharatīti ettha upacāraṃ okkamitvā kiñcāpi pariharati, avahāroyevāti。关于猪的保护，在这里是指即使有些保护，仍然是没有责任的。
Kurundaṭṭhakathāyaṃ vuttaṃ. 在库伦地的讨论中提到。Mahāaṭṭhakathāyaṃpana ‘‘‘pariharantaṃ rājapurisā viheṭhentī’ti kevalaṃ ādīnavaṃ dassetvā upacāraṃ okkamitvā pariharato dukkaṭaṃ, anokkamitvā pariharato anāpattī’’ti vuttaṃ. 在大论中提到：“保护时国王的官员会欺压，仅仅显示出害处，放弃保护则是错误的，保持保护则不构成罪。”Idaṃ pāḷiyā sameti. 这在巴利文中是相符的。Ettha dvīhi leḍḍupātehi upacāro paricchinditabboti. 在这里，两个地方的保护应当被限制。
Suṅkaghātakathā niṭṭhitā. 杀猪的讨论已结束。
Pāṇakathā. 关于生命的讨论。

114. Ito parasmiṃ ekaṃsena avahārappahonakapāṇaṃ dassento ‘‘manussapāṇo’’ti āha. Tampi bhujissaṃ harantassa avahāro natthi. Yopi bhujisso mātarā vā pitarā vā āṭhapito hoti, attanā vā attano upari katvā paññāsaṃ vā saṭṭhiṃ vā aggahesi, tampi harantassa avahāro natthi; dhanaṃ pana gataṭṭhāne vaḍḍhati. Antojātaka-dhanakkīta-karamarānītappabhedaṃ pana dāsaṃyeva harantassa avahāro hoti. Tameva hi sandhāya idaṃ vuttaṃ – ‘‘pāṇo nāma manussapāṇo vuccatī’’ti. Ettha ca gehadāsiyā kucchimhi dāsassa jāto antojātako, dhanena kīto dhanakkīto, paradesato paharitvā ānetvā dāsabyaṃ upagamito karamarānītoti veditabbo. Evarūpaṃ pāṇaṃ ‘‘harissāmī’’ti āmasati, dukkaṭaṃ. Hatthe vā pāde vā gahetvā ukkhipanto phandāpeti, thullaccayaṃ. Ukkhipitvā palāyitukāmo kesaggamattampi ṭhitaṭṭhānato atikkāmeti, pārājikaṃ. Kesesu vā hatthesu vā gahetvā kaḍḍhati, padavārena kāretabbo.

Padasānessāmīti tajjento vā paharanto vā ‘‘ito gacchāhī’’ti vadati, tena vuttadisābhāgaṃ gacchantassa dutiyapadavārena pārājikaṃ. Yepi tena saddhiṃ ekacchandā honti, sabbesaṃ ekakkhaṇe pārājikaṃ. Bhikkhu dāsaṃ disvā sukhadukkhaṃ pucchitvā vā apucchitvā vā ‘‘gaccha, palāyitvā sukhaṃ jīvā’’ti vadati, so ce palāyati, dutiyapadavāre pārājikaṃ. Taṃ attano samīpaṃ āgataṃ añño ‘‘palāyā’’ti vadati, sace bhikkhusataṃ paṭipāṭiyā attano samīpamāgataṃ vadati, sabbesaṃ pārājikaṃ. Yo pana vegasā palāyantaṃyeva ‘‘palāya, yāva taṃ sāmikā na gaṇhantī’’ti bhaṇati, anāpatti pārājikassa. Sace pana saṇikaṃ gacchantaṃ bhaṇati, so ca tassa vacanena sīghaṃ gacchati, pārājikaṃ. Palāyitvā aññaṃ gāmaṃ vā desaṃ vā gataṃ disvā tatopi palāpentassa pārājikameva.

Adinnādānaṃ nāma pariyāyena muccati. Yo hi evaṃ vadati – ‘‘tvaṃ idha kiṃ karosi,

Kiṃ te palāyituṃ na vaṭṭatīti vā, kiṃ katthaci gantvā sukhaṃ jīvituṃ na vaṭṭatīti vā, dāsadāsiyo palāyitvā amukaṃ nāma padesaṃ gantvā sukhaṃ jīvantī’’ti vā, so ca tassa vacanaṃ sutvā palāyati, avahāro natthi. Yopi ‘‘mayaṃ amukaṃ nāma padesaṃ gacchāma, tatrāgatā sukhaṃ jīvanti, amhehi ca saddhiṃ gacchantānaṃ antarāmaggepi pātheyyādīhi kilamatho natthī’’ti vatvā sukhaṃ attanā saddhiṃ āgacchantaṃ gahetvā gacchati maggagamanavasena, na theyyacittena; nevatthi avahāro. Antarāmagge ca coresu uṭṭhitesu ‘‘are! Corā uṭṭhitā, vegena palāya, ehi yāhī’’ti vadantassāpi corantarāya mocanatthāya vuttattā avahāraṃ na vadantīti.

Pāṇakathā niṭṭhitā.


Ito parasmiṃ ekaṃsena avahārappahonakapāṇaṃ dassento ‘‘manussapāṇo’’ti āha. 从这里的某个地方展示出一种不应当侵犯的生命，称为“人类的生命”。Tampi bhujissaṃ harantassa avahāro natthi. 对于被抓住的生命，也没有责任。Yopi bhujisso mātarā vā pitarā vā āṭhapito hoti, attanā vā attano upari katvā paññāsaṃ vā saṭṭhiṃ vā aggahesi, tampi harantassa avahāro natthi; dhanaṃ pana gataṭṭhāne vaḍḍhati. 如果被母亲或父亲抓住，或自己抓住并拥有五十或六十的猪，那么对于被抓住的生命也没有责任；而财物在被抓住的地方则会增加。Antojātaka-dhanakkīta-karamarānītappabhedaṃ pana dāsaṃyeva harantassa avahāro hoti. 但是对于被抓住的奴隶，属于内部出生、财物被抓住的情况。Tameva hi sandhāya idaṃ vuttaṃ – ‘‘pāṇo nāma manussapāṇo vuccatī’’ti. 这正是指“生命即为人类的生命”。Ettha ca gehadāsiyā kucchimhi dāsassa jāto antojātako, dhanena kīto dhanakkīto, paradesato paharitvā ānetvā dāsabyaṃ upagamito karamarānītoti veditabbo. 在这里，家庭奴隶在母腹中出生，因财富而被称为财富，受他人打击后被带来归属于奴隶的情况应当理解为是奴隶。Evarūpaṃ pāṇaṃ ‘‘harissāmī’’ti āmasati, dukkaṭaṃ. 这种生命被称为“我会抓住”，这是错误的。Hatthe vā pāde vā gahetvā ukkhipanto phandāpeti, thullaccayaṃ. 用手或脚抓住并抬起，使其摇晃，属于重罪。Ukkhipitvā palāyitukāmo kesaggamattampi ṭhitaṭṭhānato atikkāmeti, pārājikaṃ. 抬起后想要逃跑，稍微超过了站立的地方，属于重罪。Kesesu vā hatthesu vā gahetvā kaḍḍhati, padavārena kāretabbo. 如果抓住头发或手，应该按步行的方式处理。
Padasānessāmīti tajjento vā paharanto vā ‘‘ito gacchāhī’’ti vadati, tena vuttadisābhāgaṃ gacchantassa dutiyapadavārena pārājikaṃ. 如果他在移动时说“你要走了”，那么在所说的方向上走的第二步就属于重罪。Yepi tena saddhiṃ ekacchandā honti, sabbesaṃ ekakkhaṇe pārājikaṃ. 如果他们与他有共同的意图，所有人都在同一时刻属于重罪。Bhikkhu dāsaṃ disvā sukhadukkhaṃ pucchitvā vā apucchitvā vā ‘‘gaccha, palāyitvā sukhaṃ jīvā’’ti vadati, so ce palāyati, dutiyapadavāre pārājikaṃ. 比丘看到奴隶后，无论是询问他幸福与否，还是不询问，都会说“去吧，逃走，过得快乐”，如果他逃走，则在第二步上属于重罪。Taṃ attano samīpaṃ āgataṃ añño ‘‘palāyā’’ti vadati, sace bhikkhusataṃ paṭipāṭiyā attano samīpamāgataṃ vadati, sabbesaṃ pārājikaṃ. 如果另一个人对他叫“逃走”，如果有一百个比丘按照路线回到他身边，所有人都属于重罪。Yo pana vegasā palāyantaṃyeva ‘‘palāya, yāva taṃ sāmikā na gaṇhantī’’ti bhaṇati, anāpatti pārājikassa. 如果他对逃跑的人说“逃走，直到主人不再抓住你”，则不构成重罪。Sace pana saṇikaṃ gacchantaṃ bhaṇati, so ca tassa vacanena sīghaṃ gacchati, pārājikaṃ. 如果他对缓慢走的人说话，而他因其话语而迅速离开，则属于重罪。Palāyitvā aññaṃ gāmaṃ vā desaṃ vā gataṃ disvā tatopi palāpentassa pārājikameva. 如果逃走后看到他去了另一个村庄或地方，仍然属于重罪。
Adinnādānaṃ nāma pariyāyena muccati. 被盗的东西在某种意义上是解脱的。Yo hi evaṃ vadati – ‘‘tvaṃ idha kiṃ karosi, Kiṃ te palāyituṃ na vaṭṭatīti vā, kiṃ katthaci gantvā sukhaṃ jīvituṃ na vaṭṭatīti vā, dāsadāsiyo palāyitvā amukaṃ nāma padesaṃ gantvā sukhaṃ jīvantī’’ti vā, so ca tassa vacanaṃ sutvā palāyati, avahāro natthi. 如果他这样说：“你在这里做什么，难道你不能逃走吗？难道你去其他地方过得快乐吗？奴隶们逃走后去某个地方过得快乐。”听到这样的话后逃走，则没有责任。Yopi ‘‘mayaṃ amukaṃ nāma padesaṃ gacchāma, tatrāgatā sukhaṃ jīvanti, amhehi ca saddhiṃ gacchantānaṃ antarāmaggepi pātheyyādīhi kilamatho natthī’’ti vatvā sukhaṃ attanā saddhiṃ āgacchantaṃ gahetvā gacchati maggagamanavasena, na theyyacittena; nevatthi avahāro. 如果他说“我们去某个地方，那里的人过得快乐，和我们一起去的人在路上没有任何麻烦”，然后抓住快乐地回去，则是按照行走的方式，而不是出于意图；没有责任。Antarāmagge ca coresu uṭṭhitesu ‘‘are! Corā uṭṭhitā, vegena palāya, ehi yāhī’’ti vadantassāpi corantarāya mocanatthāya vuttattā avahāraṃ na vadantīti。 在路上如果有盗贼出现，喊着“盗贼出现了，快逃，走吧”，由于是为了让盗贼脱离而说的，因此不构成责任。
Pāṇakathā niṭṭhitā. 关于生命的讨论已结束。


Apadakathā

Apadesu ahi nāma sassāmiko ahituṇḍikādīhi gahitasappo; yaṃ kīḷāpentā

Aḍḍhampi pādampi kahāpaṇampi labhanti, muñcantāpi hiraññaṃ vā suvaṇṇaṃ vā gahetvāva muñcanti. Te kassaci bhikkhuno nisinnokāsaṃ gantvā sappakaraṇḍaṃ ṭhapetvā niddāyanti vā, katthaci vā gacchanti, tatra ce so bhikkhu theyyacittena taṃ karaṇḍaṃ āmasati, dukkaṭaṃ. Phandāpeti, thullaccayaṃ. Ṭhānā cāveti, pārājikaṃ. Sace pana karaṇḍakaṃ ugghāṭetvā sappaṃ gīvāya gaṇhāti, dukkaṭaṃ. Uddharati, thullaccayaṃ. Ujukaṃ katvā uddharantassa karaṇḍatalato sappassa naṅguṭṭhe kesaggamatte mutte pārājikaṃ. Ghaṃsitvā kaḍḍhantassa naṅguṭṭhe mukhavaṭṭito muttamatte pārājikaṃ . Karaṇḍamukhaṃ īsakaṃ vivaritvā pahāraṃ vā datvā ‘‘ehi, re’’ti nāmena pakkositvā nikkhāmeti, pārājikaṃ . Tatheva vivaritvā maṇḍūkasaddaṃ vā mūsikasaddaṃ vā lājāvikiraṇaṃ vā katvā nāmena pakkosati, accharaṃ vā paharati, evaṃ nikkhantepi pārājikaṃ. Mukhaṃ avivaritvāpi evaṃ kate chāto sappo sīsena karaṇḍapuṭaṃ āhacca okāsaṃ katvā palāyati, pārājikameva. Sace pana mukhe vivarite sayameva sappo nikkhamitvā palāyati, bhaṇḍadeyyaṃ. Athāpi mukhaṃ vivaritvā vā avivaritvā vā kevalaṃ maṇḍūkamūsikasaddaṃ lājāvikiraṇameva ca karoti, na nāmaṃ gahetvā pakkosati, na accharaṃ vā paharati, sappo ca chātattā ‘‘maṇḍūkādīni khādissāmī’’ti nikkhamitvā palāyati, bhaṇḍadeyyameva. Maccho kevalaṃ idha apadaggahaṇena āgato. Yaṃ panettha vattabbaṃ, taṃ udakaṭṭhe vuttamevāti.

Apadakathā niṭṭhitā.

Dvipadakathā

115. Dvipadesu – ye avaharituṃ sakkā, te dassento ‘‘manussā pakkhajātā’’ti āha. Devatā pana avaharituṃ na sakkā. Pakkhā jātā etesanti pakkhajātā. Te lomapakkhā cammapakkhā aṭṭhipakkhāti tividhā. Tattha morakukkuṭādayo lomapakkhā, vagguliādayo cammapakkhā, bhamarādayo aṭṭhipakkhāti veditabbā. Te sabbepi manussā ca pakkhajātā ca kevalaṃ idha dvipadaggahaṇena āgatā. Yaṃ panettha vattabbaṃ, taṃ ākāsaṭṭhe ca pāṇe ca vuttanayamevāti.

Dvipadakathā niṭṭhitā.

Catuppadakathā



Apadakathā
Apadesu ahi nāma sassāmiko ahituṇḍikādīhi gahitasappo; yaṃ kīḷāpentā Aḍḍhampi pādampi kahāpaṇampi labhanti, muñcantāpi hiraññaṃ vā suvaṇṇaṃ vā gahetvāva muñcanti. 在无足的动物中，蛇是被蛇人等抓住的有主人的蛇；玩耍时能获得半个、一个或一个钱币，释放时也会拿走金银才释放。Te kassaci bhikkhuno nisinnokāsaṃ gantvā sappakaraṇḍaṃ ṭhapetvā niddāyanti vā, katthaci vā gacchanti, tatra ce so bhikkhu theyyacittena taṃ karaṇḍaṃ āmasati, dukkaṭaṃ. 他们去到某个比丘坐着的地方，放下装蛇的箱子后睡觉或去别处，如果那个比丘带着偷窃的心碰触那个箱子，这是轻罪。Phandāpeti, thullaccayaṃ. 如果使其摇动，这是重罪。Ṭhānā cāveti, pārājikaṃ. 如果使其离开原处，这是波罗夷罪。Sace pana karaṇḍakaṃ ugghāṭetvā sappaṃ gīvāya gaṇhāti, dukkaṭaṃ. 如果打开箱子抓住蛇的脖子，这是轻罪。Uddharati, thullaccayaṃ. 如果提起，这是重罪。Ujukaṃ katvā uddharantassa karaṇḍatalato sappassa naṅguṭṭhe kesaggamatte mutte pārājikaṃ. 如果直接提起，当蛇尾从箱底离开一根头发的距离时，这是波罗夷罪。Ghaṃsitvā kaḍḍhantassa naṅguṭṭhe mukhavaṭṭito muttamatte pārājikaṃ. 如果拖拽，当蛇尾从箱口离开时，这是波罗夷罪。Karaṇḍamukhaṃ īsakaṃ vivaritvā pahāraṃ vā datvā ''ehi, re''ti nāmena pakkositvā nikkhāmeti, pārājikaṃ. 如果稍微打开箱盖，打击或呼唤其名字说"来吧"使其出来，这是波罗夷罪。Tatheva vivaritvā maṇḍūkasaddaṃ vā mūsikasaddaṃ vā lājāvikiraṇaṃ vā katvā nāmena pakkosati, accharaṃ vā paharati, evaṃ nikkhantepi pārājikaṃ. 同样地打开后，发出青蛙声或老鼠声，或撒米，呼唤其名字，或打响指，这样使其出来也是波罗夷罪。Mukhaṃ avivaritvāpi evaṃ kate chāto sappo sīsena karaṇḍapuṭaṃ āhacca okāsaṃ katvā palāyati, pārājikameva. 即使不打开盖子，如果这样做饥饿的蛇用头撞开箱盖逃走，也是波罗夷罪。Sace pana mukhe vivarite sayameva sappo nikkhamitvā palāyati, bhaṇḍadeyyaṃ. 但如果打开盖子后蛇自己出来逃走，这是应赔偿的。Athāpi mukhaṃ vivaritvā vā avivaritvā vā kevalaṃ maṇḍūkamūsikasaddaṃ lājāvikiraṇameva ca karoti, na nāmaṃ gahetvā pakkosati, na accharaṃ vā paharati, sappo ca chātattā ''maṇḍūkādīni khādissāmī''ti nikkhamitvā palāyati, bhaṇḍadeyyameva. 如果打开或不打开盖子，只是发出青蛙声或老鼠声，或撒米，不呼唤其名字，不打响指，而蛇因饥饿想"我要吃青蛙等"而出来逃走，这也只是应赔偿的。Maccho kevalaṃ idha apadaggahaṇena āgato. 鱼在这里只是因为无足而被提及。Yaṃ panettha vattabbaṃ, taṃ udakaṭṭhe vuttamevāti. 关于这里应该说的，在水中所说的已经说过了。
Apadakathā niṭṭhitā. 关于无足动物的讨论结束。
Dvipadakathā
Dvipadesu – ye avaharituṃ sakkā, te dassento ''manussā pakkhajātā''ti āha. 关于两足动物 - 那些可以被偷的，他说"人和有翅膀的动物"。Devatā pana avaharituṃ na sakkā. 但是神灵是不能被偷的。Pakkhā jātā etesanti pakkhajātā. 那些长有翅膀的称为有翅膀的。Te lomapakkhā cammapakkhā aṭṭhipakkhāti tividhā. 它们分为三种：羽翼、皮翼和骨翼。Tattha morakukkuṭādayo lomapakkhā, vagguliādayo cammapakkhā, bhamarādayo aṭṭhipakkhāti veditabbā. 其中，孔雀鸡等是羽翼，蝙蝠等是皮翼，蜜蜂等是骨翼，应该这样理解。Te sabbepi manussā ca pakkhajātā ca kevalaṃ idha dvipadaggahaṇena āgatā. 所有这些人和有翅膀的动物在这里只是因为两足而被提及。Yaṃ panettha vattabbaṃ, taṃ ākāsaṭṭhe ca pāṇe ca vuttanayamevāti. 关于这里应该说的，在空中和活物中所说的方法是相同的。
Dvipadakathā niṭṭhitā. 关于两足动物的讨论结束。
Catuppadakathā. 关于四足动物的讨论。

116. Catuppadesu – pasukāti pāḷiyaṃ āgatāvasesā sabbā catuppadajātīti veditabbā. Hatthiādayo pākaṭāyeva. Tattha theyyacittena hatthiṃ āmasantassa dukkaṭaṃ, phandāpentassa thullaccayaṃ. Yo pana mahābalo balamadena taruṇaṃ bhiṅkacchāpaṃ nābhimūle sīsena uccāretvā gaṇhanto cattāro pāde, soṇḍaṃ ca bhūmito kesaggamattampi moceti, pārājikaṃ. Hatthī pana koci hatthisālāyaṃ bandhitvā ṭhapito hoti, koci abaddhova tiṭṭhati, koci antovatthumhi tiṭṭhati, koci rājaṅgaṇe tiṭṭhati, tattha hatthisālāyaṃ gīvāya bandhitvā ṭhapitassa gīvābandhanañca cattāro ca pādāti pañca ṭhānāni honti. Gīvāya ca ekasmiñca pāde ayasaṅkhalikāya baddhassa cha ṭhānāni. Gīvāya ca dvīsu ca pādesu baddhassa satta ṭhānāni. Tesaṃ vasena phandāpanaṭhānācāvanāni veditabbāni. Abaddhassa sakalā hatthisālā ṭhānaṃ. Tato atikkamane, pārājikaṃ. Antovatthumhi ṭhitassa sakalaṃ antovatthumeva ṭhānaṃ. Tassa vatthudvārātikkamane pārājikaṃ. Rājaṅgaṇe ṭhitassa sakalanagaraṃ ṭhānaṃ. Tassa nagaradvārātikkamane pārājikaṃ. Bahinagare ṭhitassa ṭhitaṭṭhānameva ṭhānaṃ. Taṃ haranto padavārena kāretabbo. Nipannassa ekameva ṭhānaṃ. Taṃ theyyacittena uṭṭhāpentassa uṭṭhitamatte pārājikaṃ. Assepi ayameva vinicchayo. Sace pana so catūsu pādesu baddho hoti, aṭṭha ṭhānāni veditabbāni. Esa nayo oṭṭhepi.

Goṇopi koci gehe bandhitvā ṭhapito hoti. Koci abaddhova tiṭṭhati, koci pana vaje bandhitvā ṭhapito hoti, koci abaddhova tiṭṭhati. Tattha gehe bandhitvā ṭhapitassa cattāro pādā, bandhanañcāti pañca ṭhānāni; abaddhassa sakalaṃ gehaṃ. Vajepi baddhassa pañca ṭhānāni. Abaddhassa sakalo vajo. Taṃ vajadvāraṃ atikkāmeti, pārājikaṃ. Vajaṃ bhinditvā haranto khaṇḍadvāraṃ atikkāmeti, pārājikaṃ. Dvāraṃ vā vivaritvā vajaṃ vā bhinditvā bahi ṭhito nāmena pakkositvā nikkhāmeti, pārājikaṃ. Sākhābhaṅgaṃ dassetvā pakkosantassāpi eseva nayo. Dvāraṃ avivaritvā vajaṃ abhinditvā sākhābhaṅgaṃ cāletvā pakkosati, goṇo chātatāya vajaṃ laṅghetvā nikkhamati, pārājikameva. Sace pana dvāre vivarite vaje vā bhinne sayameva nikkhamati, bhaṇḍadeyyaṃ. Dvāraṃ vivaritvā vā avivaritvā vā vajampi bhinditvā vā abhinditvā vā kevalaṃ sākhābhaṅgaṃ cāleti, na pakkosati, goṇo chātatāya padasā vā laṅghetvā vā nikkhamati, bhaṇḍadeyyameva. Eko majjhe gāme baddho ṭhito, eko nipanno. Ṭhitagoṇassa pañca ṭhānāni honti, nipannassa dve ṭhānāni; tesaṃ vasena phandāpanaṭhānācāvanāni veditabbāni.

Yo pana nipannaṃ anuṭṭhāpetvā tattheva ghāteti, bhaṇḍadeyyaṃ. Suparikkhitte pana dvārayutte gāme ṭhitagoṇassa sakalagāmo ṭhānaṃ. Aparikkhitte ṭhitassa vā carantassa vā pādehi akkantaṭṭhānameva ṭhānaṃ gadrabhapasukāsupi ayameva vinicchayoti.

Catuppadakathā niṭṭhitā.

Bahuppadakathā

117. Bahuppadesu – sace ekāya satapadiyā vatthu pūrati, taṃ padasā nentassa navanavuti thullaccayāni, ekaṃ pārājikaṃ. Sesaṃ vuttanayamevāti.

Bahuppadakathā niṭṭhitā.

Ocarakakathā



Catuppadesu – pasukāti pāḷiyaṃ āgatāvasesā sabbā catuppadajātīti veditabbā. 关于四足动物——所有这些在巴利文中被称为四足动物。Hatthiādayo pākaṭāyeva. 大象等是显而易见的。Tattha theyyacittena hatthiṃ āmasantassa dukkaṭaṃ, phandāpentassa thullaccayaṃ. 在那里，若以偷窃的心态抓住大象，则是轻罪；若使其摇动，则是重罪。Yo pana mahābalo balamadena taruṇaṃ bhiṅkacchāpaṃ nābhimūle sīsena uccāretvā gaṇhanto cattāro pāde, soṇḍaṃ ca bhūmito kesaggamattampi moceti, pārājikaṃ. 如果一个非常强壮的人用力将年轻的母牛抬起，并抓住其四只脚，甚至从地面上抬起一根头发，则是波罗夷罪。Hatthī pana koci hatthisālāyaṃ bandhitvā ṭhapito hoti, koci abaddhova tiṭṭhati, koci antovatthumhi tiṭṭhati, koci rājaṅgaṇe tiṭṭhati, tattha hatthisālāyaṃ gīvāya bandhitvā ṭhapitassa gīvābandhanañca cattāro ca pādāti pañca ṭhānāni honti. 有的人在大象圈里被绑住，有的人自由站立，有的人在内衣上站立，有的人在王宫的院子里站立，在那里，绑住大象脖子的人有五个地方。Gīvāya ca ekasmiñca pāde ayasaṅkhalikāya baddhassa cha ṭhānāni. 如果脖子和一只脚被铁链绑住，则有六个地方。Gīvāya ca dvīsu ca pādesu baddhassa satta ṭhānāni. 如果脖子和两只脚被绑住，则有七个地方。Tesaṃ vasena phandāpanaṭhānācāvanāni veditabbāni. 根据这些情况，应该理解摇动的地方和离开的地方。Abaddhassa sakalā hatthisālā ṭhānaṃ. 对于未被绑住的，整个大象圈都是地方。Tato atikkamane, pārājikaṃ. 超过这个地方，属于波罗夷罪。Antovatthumhi ṭhitassa sakalaṃ antovatthumeva ṭhānaṃ. 对于在内衣上站立的，整个内衣都是地方。Tassa vatthudvārātikkamane pārājikaṃ. 超过这个衣服的门口，属于波罗夷罪。Rājaṅgaṇe ṭhitassa sakalanagaraṃ ṭhānaṃ. 对于在王宫院子里站立的，整个城市都是地方。Tassa nagaradvārātikkamane pārājikaṃ. 超过这个城市的门口，属于波罗夷罪。Bahinagare ṭhitassa ṭhitaṭṭhānameva ṭhānaṃ. 对于在外城站立的，站立的地方就是地方。Taṃ haranto padavārena kāretabbo. 抓住它时，应该按步行的方式处理。Nipannassa ekameva ṭhānaṃ. 对于坐着的，只是一个地方。Taṃ theyyacittena uṭṭhāpentassa uṭṭhitamatte pārājikaṃ. 对于以偷窃的心态使其站起来，仅仅站起来就属于波罗夷罪。Assepi ayameva vinicchayo. 对于马也是同样的判断。Sace pana so catūsu pādesu baddho hoti, aṭṭha ṭhānāni veditabbāni. 如果它的四只脚被绑住，则应理解为八个地方。Esa nayo oṭṭhepi. 这个规则也适用于嘴。
Goṇopi koci gehe bandhitvā ṭhapito hoti. 有的牛在家中被绑住。Koci abaddhova tiṭṭhati, koci pana vaje bandhitvā ṭhapito hoti, koci abaddhova tiṭṭhati. 有的人自由站立，有的人则被绑住。Tattha gehe bandhitvā ṭhapitassa cattāro pādā, bandhanañcāti pañca ṭhānāni; abaddhassa sakalaṃ gehaṃ. 在那里，被绑住的牛有四只脚和绑住的地方，因此有五个地方；未被绑住的牛则整个家都是地方。Vajepi baddhassa pañca ṭhānāni. 对于被绑住的牛，五个地方。Abaddhassa sakalo vajo. 对于未被绑住的牛，整个牛都是地方。Taṃ vajadvāraṃ atikkāmeti, pārājikaṃ. 超过这个牛的门口，属于波罗夷罪。Vajaṃ bhinditvā haranto khaṇḍadvāraṃ atikkāmeti, pārājikaṃ. 拆开牛的门而抓住，超过这个断裂的门口，属于波罗夷罪。Dvāraṃ vā vivaritvā vajaṃ vā bhinditvā bahi ṭhito nāmena pakkositvā nikkhāmeti, pārājikaṃ. 打开门或拆开牛，站在外面呼唤其名字使其出来，属于波罗夷罪。Sākhābhaṅgaṃ dassetvā pakkosantassāpi eseva nayo. 显示出折断的树枝呼唤时，也是同样的规则。Dvāraṃ avivaritvā vajaṃ abhinditvā sākhābhaṅgaṃ cāletvā pakkosati, goṇo chātatāya vajaṃ laṅghetvā nikkhamati, pārājikameva. 打开门，拆开牛，折断

118. Ocaratīti ocarako, tattha tattha anto anupavisatīti vuttaṃ hoti. Ocaritvāti sallakkhetvā, upadhāretvāti attho. Ācikkhatīti parakulesu vā vihārādīsu vā duṭṭhapitaṃ asaṃvihitārakkhaṃ bhaṇḍaṃ aññassa corakammaṃ kātuṃ paṭibalassa āroceti. Āpatti ubhinnaṃ pārājikassāti avassaṃ hāriye bhaṇḍe ocarakassa āṇattikkhaṇe itarassa ṭhānācāvaneti evaṃ āpatti ubhinnaṃ pārājikassa. Yo pana ‘‘puriso gehe natthi, bhaṇḍaṃ asukasmiṃ nāma padese ṭhapitaṃ asaṃvihitārakkhaṃ, dvāraṃ asaṃvutaṃ, gatamatteneva sakkā harituṃ, natthi nāma koci purisakārūpajīvī, yo taṃ gantvā hareyyā’’tiādinā nayena pariyāyakathaṃ karoti, tañca sutvā añño ‘‘ahaṃ dāni harissāmī’’ti gantvā harati, tassa ṭhānācāvane pārājikaṃ, itarassa pana anāpatti. Pariyāyena hi adinnādānato muccatīti.

Ocarakakathā niṭṭhitā.

Oṇirakkhakathā

Oṇiṃ rakkhatīti oṇirakkho. Yo parena attano vasanaṭṭhāne ābhataṃ bhaṇḍaṃ ‘‘idaṃ

Tāva, bhante, muhuttaṃ oloketha, yāva ahaṃ idaṃ nāma kiccaṃ katvā āgacchāmī’’ti vutto rakkhati, tassetaṃ adhivacanaṃ. Tenevāha – ‘‘oṇirakkho nāma āhaṭaṃ bhaṇḍaṃ gopento’’ti. Tattha oṇirakkho yebhuyyena bandhitvā laggetvā ṭhapitabhaṇḍaṃ amocetvāva heṭṭhā pasibbakaṃ vā puṭakaṃ vā chinditvā kiñcimattaṃ gahetvā sibbanādiṃ puna pākatikaṃ karoti, ‘‘evaṃ gaṇhissāmī’’ti āmasanādīni karontassa anurupā āpattiyo veditabbāti.

Oṇirakkhakathā niṭṭhitā.

Saṃvidāvahārakathā

Saṃvidhāya avahāro saṃvidāvahāro; aññamaññasaññattiyā katāvahāroti vuttaṃ hoti. Saṃvidahitvāti ekacchandatāya ekajjhāsayatāya sammantayitvāti attho. Tatrāyaṃ vinicchayo – sambahulā bhikkhū ‘‘asukaṃ nāma gehaṃ gantvā, chadanaṃ vā bhinditvā, sandhiṃ vā chinditvā bhaṇḍaṃ harissāmā’’ti saṃvidahitvā gacchanti. Tesu eko bhaṇḍaṃ avaharati. Tassuddhāre sabbesaṃ pārājikaṃ. Parivārepi cetaṃ vuttaṃ –

‘‘Caturo janā saṃvidhāya, garubhaṇḍaṃ avāharuṃ;

Tayo pārājikā, eko na pārājiko;

Pañhā mesā kusalehi cintitā’’ti. (pari. 479);

Tassāyaṃ attho – cattāro janā ācariyantevāsikā chamāsakaṃ garubhaṇḍaṃ āharitukāmā jātā. Tattha ācariyo ‘‘tvaṃ ekaṃ māsakaṃ hara, tvaṃ ekaṃ, tvaṃ ekaṃ, ahaṃ tayo harissāmī’’ti āha. Antevāsikesu pana paṭhamo ‘‘tumhe, bhante, tayo haratha, tvaṃ ekaṃ hara, tvaṃ ekaṃ, ahaṃ ekaṃ harissāmī’’ti āha. Itarepi dve evameva āhaṃsu. Tattha antevāsikesu ekamekassa ekeko māsako sāhatthiko hoti, tena nesaṃ dukkaṭāpattiyo; pañca āṇattikā, tehi tiṇṇampi pārājikaṃ. Ācariyassa pana tayo sāhatthikā, tehissa thullaccayaṃ. Tayo āṇattikā, tehipi thullaccayameva. Imasmiñhi adinnādānasikkhāpade sāhatthikaṃ vā āṇattikassa, āṇattikaṃ vā sāhatthikassa aṅgaṃ na hoti. Sāhatthikaṃ pana sāhatthikeneva kāretabbaṃ, āṇattikaṃ āṇattikeneva. Tena vuttaṃ – ‘‘caturo janā saṃvidhāya…pe… pañhā mesā kusalehi cintitā’’ti.


Ocaratīti ocarako, tattha tattha anto anupavisatīti vuttaṃ hoti. 行走就是走入者，意思是在各处进入内部。Ocaritvāti sallakkhetvā, upadhāretvāti attho. 行走意味着观察、考虑。Ācikkhatīti parakulesu vā vihārādīsu vā duṭṭhapitaṃ asaṃvihitārakkhaṃ bhaṇḍaṃ aññassa corakammaṃ kātuṃ paṭibalassa āroceti. 告知是指在他人家中或寺院等处放置的未受保护的物品，告诉能够进行偷窃行为的人。Āpatti ubhinnaṃ pārājikassāti avassaṃ hāriye bhaṇḍe ocarakassa āṇattikkhaṇe itarassa ṭhānācāvaneti evaṃ āpatti ubhinnaṃ pārājikassa. 两人都犯波罗夷罪，意思是在必须被带走的物品上，一个人在命令的瞬间，另一个人在移动物品时，这样两人都犯波罗夷罪。Yo pana ''puriso gehe natthi, bhaṇḍaṃ asukasmiṃ nāma padese ṭhapitaṃ asaṃvihitārakkhaṃ, dvāraṃ asaṃvutaṃ, gatamatteneva sakkā harituṃ, natthi nāma koci purisakārūpajīvī, yo taṃ gantvā hareyyā''tiādinā nayena pariyāyakathaṃ karoti, tañca sutvā añño ''ahaṃ dāni harissāmī''ti gantvā harati, tassa ṭhānācāvane pārājikaṃ, itarassa pana anāpatti. 如果有人以这样的方式说："房子里没有人，物品放在某个地方没有保护，门没有关，一去就可以拿走，没有人会去拿"等等，听到这些话后另一个人说"我现在就去拿"并去拿走，那个人在移动物品时犯波罗夷罪，而另一个人则无罪。Pariyāyena hi adinnādānato muccatīti. 因为以间接方式可以避免偷盗罪。
Ocarakakathā niṭṭhitā. 关于行走者的讨论结束。
Oṇirakkhakathā
Oṇiṃ rakkhatīti oṇirakkho. 看守物品就是看守者。Yo parena attano vasanaṭṭhāne ābhataṃ bhaṇḍaṃ ''idaṃ Tāva, bhante, muhuttaṃ oloketha, yāva ahaṃ idaṃ nāma kiccaṃ katvā āgacchāmī''ti vutto rakkhati, tassetaṃ adhivacanaṃ. 当有人将物品带到自己的住处说"尊者，请暂时看管这个，直到我完成某事回来"，看管这个物品的人就是看守者。Tenevāha – ''oṇirakkho nāma āhaṭaṃ bhaṇḍaṃ gopento''ti. 因此说:"看守者是指看管带来的物品的人"。Tattha oṇirakkho yebhuyyena bandhitvā laggetvā ṭhapitabhaṇḍaṃ amocetvāva heṭṭhā pasibbakaṃ vā puṭakaṃ vā chinditvā kiñcimattaṃ gahetvā sibbanādiṃ puna pākatikaṃ karoti, ''evaṃ gaṇhissāmī''ti āmasanādīni karontassa anurupā āpattiyo veditabbāti. 在那里，看守者通常不解开被绑住的物品，而是从下面切开包或袋子，拿走一些东西，然后重新缝合等使其恢复原状，对于这样做的人应该理解相应的罪过。
Oṇirakkhakathā niṭṭhitā. 关于看守者的讨论结束。
Saṃvidāvahārakathā
Saṃvidhāya avahāro saṃvidāvahāro; aññamaññasaññattiyā katāvahāroti vuttaṃ hoti. 共谋偷盗就是共同偷盗；意思是相互商量后进行的偷盗。Saṃvidahitvāti ekacchandatāya ekajjhāsayatāya sammantayitvāti attho. 共谋意味着以一致的意愿和想法商议。Tatrāyaṃ vinicchayo – sambahulā bhikkhū ''asukaṃ nāma gehaṃ gantvā, chadanaṃ vā bhinditvā, sandhiṃ vā chinditvā bhaṇḍaṃ harissāmā''ti saṃvidahitvā gacchanti. 这里的判断是 - 许多比丘商议说"我们去某个房子，破坏屋顶或切断墙壁，偷走物品"然后出发。Tesu eko bhaṇḍaṃ avaharati. 其中一个人偷走物品。Tassuddhāre sabbesaṃ pārājikaṃ. 在他偷走时，所有人都犯波罗夷罪。Parivārepi cetaṃ vuttaṃ – 在《附随》中也说:
''Caturo janā saṃvidhāya, garubhaṇḍaṃ avāharuṃ;
Tayo pārājikā, eko na pārājiko;
Pañhā mesā kusalehi cintitā''ti. (pari. 479);
"四个人共谋,偷走贵重物品;
三人犯波罗夷,一人不犯波罗夷;
这是智者思考的问题。"
Tassāyaṃ attho – cattāro janā ācariyantevāsikā chamāsakaṃ garubhaṇḍaṃ āharitukāmā jātā. 这里的意思是 - 四个人,老师和学生,想要偷走价值六摩沙迦的贵重物品。Tattha ācariyo ''tvaṃ ekaṃ māsakaṃ hara, tvaṃ ekaṃ, tvaṃ ekaṃ, ahaṃ tayo harissāmī''ti āha. 老师说:"你拿一个摩沙迦,你拿一个,你拿一个,我拿三个。"Antevāsikesu pana paṭhamo ''tumhe, bhante, tayo haratha, tvaṃ ekaṃ hara, tvaṃ ekaṃ, ahaṃ ekaṃ harissāmī''ti āha. 但是学生中的第一个说:"尊者,你拿三个,你拿一个,你拿一个,我拿一个。"Itarepi dve evameva āhaṃsu. 其他两个人也这样说。Tattha antevāsikesu ekamekassa ekeko māsako sāhatthiko hoti, tena nesaṃ dukkaṭāpattiyo; pañca āṇattikā, tehi tiṇṇampi pārājikaṃ. 在那里,每个学生亲手拿一个摩沙迦,因此他们犯轻罪;五个是被指使的,因此三人都犯波罗夷罪。Ācariyassa pana tayo sāhatthikā, tehissa thullaccayaṃ. 但老师亲手拿三个,因此他犯偷兰遮。Tayo āṇattikā, tehipi thullaccayameva. 三个是被指使的,因此也是偷兰遮。Imasmiñhi adinnādānasikkhāpade sāhatthikaṃ vā āṇattikassa, āṇattikaṃ vā sāhatthikassa aṅgaṃ na hoti. 在这条不与取学处中,亲手做的不构成被指使者的要素,被指使的也不构成亲手做者的要素。Sāhatthikaṃ pana sāhatthikeneva kāretabbaṃ, āṇattikaṃ āṇattikeneva. 亲手做的应该以亲手做来判罪,被指使的应该以被指使来判罪。Tena vuttaṃ – ''caturo janā saṃvidhāya…pe… pañhā mesā kusalehi cintitā''ti. 因此说:"四个人共谋......这是智者思考的问题。"


Apica saṃvidāvahāre asammohatthaṃ ‘‘ekabhaṇḍaṃ ekaṭṭhānaṃ, ekabhaṇḍaṃ nānāṭhānaṃ; nānābhaṇḍaṃ ekaṭṭhānaṃ, nānābhaṇḍaṃ nānāṭhāna’’nti idampi catukkaṃ atthato sallakkhetabbaṃ. Tattha ekabhaṇḍaṃ ekaṭṭhānanti ekakulassa āpaṇaphalake pañcamāsakaṃ bhaṇḍaṃ duṭṭhapitaṃ disvā sambahulā bhikkhū ekaṃ āṇāpenti ‘‘gacchetaṃ āharā’’ti, tassuddhāre sabbesaṃ pārājikaṃ. Ekabhaṇḍaṃ nānāṭhānanti ekakulassa pañcasu āpaṇaphalakesu ekekamāsakaṃ duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti ‘‘gacchete āharā’’ti, pañcamassa māsakassa uddhāre sabbesaṃ pārājikaṃ. Nānābhaṇḍaṃ ekaṭṭhānanti bahūnaṃ santakaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ bhaṇḍaṃ ekasmiṃ ṭhāne duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti ‘‘gacchetaṃ āharā’’ti, tassuddhāre sabbesaṃ pārājikaṃ. Nānābhaṇḍaṃ nānāṭhānanti pañcannaṃ kulānaṃ pañcasu āpaṇaphalakesu ekekamāsakaṃ duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti ‘‘gacchete āharā’’ti, pañcamassa māsakassa uddhāre sabbesaṃ pārājikanti.

Saṃvidāvahārakathā niṭṭhitā.

Saṅketakammakathā

119.Saṅketakammanti sañjānanakammaṃ; kālaparicchedavasena saññāṇakaraṇanti attho. Ettha ca ‘‘purebhattaṃ avaharā’’ti vutte ajja vā purebhattaṃ avaharatu, sve vā, anāgate vā saṃvacchare, natthi visaṅketo; ubhinnampi ocarake vuttanayeneva pārājikaṃ. Sace pana ‘‘ajja purebhattaṃ avaharā’’ti vutte sve purebhattaṃ avaharati, ‘‘ajjā’’ti niyāmitaṃ taṃ saṅketaṃ atikkamma pacchā avahaṭaṃ hoti. Sace ‘‘sve purebhattaṃ avaharā’’ti vutte ajja purebhattaṃ avaharati , ‘‘sve’’ti niyāmitaṃ taṃ saṅketaṃ appatvā pure avahaṭaṃ hoti; evaṃ avaharantassa avahārakasseva pārājikaṃ, mūlaṭṭhassa anāpatti. ‘‘Sve purebhatta’’nti vutte tadaheva vā sve pacchābhattaṃ vā harantopi taṃ saṅketaṃ pure ca pacchā ca haratīti veditabbo. Esa nayo pacchābhattarattindivesupi. Purimayāma-majjhimayāma-pacchimayāma-kāḷajuṇha-māsa-utu-saṃvaccharādivasenāpi cettha saṅketavisaṅketatā veditabbā. ‘‘Purebhattaṃ harā’’ti vutte ‘‘purebhattameva harissāmī’’ti vāyamantassa pacchābhattaṃ hoti; ettha kathanti? Mahāsumatthero tāva āha – ‘‘purebhattapayogova eso, tasmā mūlaṭṭho na muccatī’’ti. Mahāpadumatthero panāha – ‘‘kālaparicchedaṃ atikkantattā visaṅketaṃ, tasmā mūlaṭṭho muccatī’’ti.

Saṅketakammakathā niṭṭhitā.

Nimittakammakathā

120.Nimittakammanti saññuppādanatthaṃ kassaci nimittassa karaṇaṃ, taṃ ‘‘akkhiṃ vā nikhaṇissāmī’’tiādinā nayena tidhā vuttaṃ. Aññampi panettha hatthalaṅghana-pāṇippahāraaṅguliphoṭana-gīvunnāmana-ukkāsanādianekappakāraṃ saṅgahetabbaṃ. Sesamettha saṅketakamme vuttanayamevāti.

Nimittakammakathā niṭṭhitā.

Āṇattikathā



Apica saṃvidāvahāre asammohatthaṃ ''ekabhaṇḍaṃ ekaṭṭhānaṃ, ekabhaṇḍaṃ nānāṭhānaṃ; nānābhaṇḍaṃ ekaṭṭhānaṃ, nānābhaṇḍaṃ nānāṭhāna''nti idampi catukkaṃ atthato sallakkhetabbaṃ. 而且,为了在共谋偷盗时不混淆,应该从意义上理解这四种情况:"一件物品在一个地方,一件物品在不同地方;不同物品在一个地方,不同物品在不同地方"。Tattha ekabhaṇḍaṃ ekaṭṭhānanti ekakulassa āpaṇaphalake pañcamāsakaṃ bhaṇḍaṃ duṭṭhapitaṃ disvā sambahulā bhikkhū ekaṃ āṇāpenti ''gacchetaṃ āharā''ti, tassuddhāre sabbesaṃ pārājikaṃ. 其中,"一件物品在一个地方"是指看到一个家庭的柜台上放着价值五摩沙迦的物品,许多比丘命令一个人说"去拿那个",在他拿走时所有人都犯波罗夷罪。Ekabhaṇḍaṃ nānāṭhānanti ekakulassa pañcasu āpaṇaphalakesu ekekamāsakaṃ duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti ''gacchete āharā''ti, pañcamassa māsakassa uddhāre sabbesaṃ pārājikaṃ. "一件物品在不同地方"是指看到一个家庭的五个柜台上每个放着价值一摩沙迦的物品,许多人命令一个人说"去拿那些",在拿走第五个摩沙迦时所有人都犯波罗夷罪。Nānābhaṇḍaṃ ekaṭṭhānanti bahūnaṃ santakaṃ pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ bhaṇḍaṃ ekasmiṃ ṭhāne duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti ''gacchetaṃ āharā''ti, tassuddhāre sabbesaṃ pārājikaṃ. "不同物品在一个地方"是指看到许多人的价值五摩沙迦或更多的物品放在一个地方,许多人命令一个人说"去拿那个",在他拿走时所有人都犯波罗夷罪。Nānābhaṇḍaṃ nānāṭhānanti pañcannaṃ kulānaṃ pañcasu āpaṇaphalakesu ekekamāsakaṃ duṭṭhapitaṃ disvā sambahulā ekaṃ āṇāpenti ''gacchete āharā''ti, pañcamassa māsakassa uddhāre sabbesaṃ pārājikanti. "不同物品在不同地方"是指看到五个家庭的五个柜台上每个放着价值一摩沙迦的物品,许多人命令一个人说"去拿那些",在拿走第五个摩沙迦时所有人都犯波罗夷罪。
Saṃvidāvahārakathā niṭṭhitā. 关于共谋偷盗的讨论结束。
Saṅketakammakathā
119.Saṅketakammanti sañjānanakammaṃ; kālaparicchedavasena saññāṇakaraṇanti attho. 约定行为是指相互了解的行为;意思是根据时间限制做出标记。Ettha ca ''purebhattaṃ avaharā''ti vutte ajja vā purebhattaṃ avaharatu, sve vā, anāgate vā saṃvacchare, natthi visaṅketo; ubhinnampi ocarake vuttanayeneva pārājikaṃ. 在这里,如果说"在午饭前偷",无论是今天午饭前偷,还是明天,或是未来的一年,都没有违背约定;两人都按照前面说的行走者的方式犯波罗夷罪。Sace pana ''ajja purebhattaṃ avaharā''ti vutte sve purebhattaṃ avaharati, ''ajjā''ti niyāmitaṃ taṃ saṅketaṃ atikkamma pacchā avahaṭaṃ hoti. 但如果说"今天午饭前偷",而明天午饭前偷,就是超过了指定为"今天"的约定而后来偷的。Sace ''sve purebhattaṃ avaharā''ti vutte ajja purebhattaṃ avaharati , ''sve''ti niyāmitaṃ taṃ saṅketaṃ appatvā pure avahaṭaṃ hoti; evaṃ avaharantassa avahārakasseva pārājikaṃ, mūlaṭṭhassa anāpatti. 如果说"明天午饭前偷",而今天午饭前偷,就是在达到指定为"明天"的约定之前偷的;这样偷的人自己犯波罗夷罪,而指使者无罪。''Sve purebhatta''nti vutte tadaheva vā sve pacchābhattaṃ vā harantopi taṃ saṅketaṃ pure ca pacchā ca haratīti veditabbo. 如果说"明天午饭前",而当天或明天午饭后偷,应该理解为在约定之前和之后偷。Esa nayo pacchābhattarattindivesupi. 这个规则也适用于午饭后、夜晚和白天。Purimayāma-majjhimayāma-pacchimayāma-kāḷajuṇha-māsa-utu-saṃvaccharādivasenāpi cettha saṅketavisaṅketatā veditabbā. 根据初夜、中夜、后夜、黑月、白月、月份、季节、年等也应理解约定和违背约定。''Purebhattaṃ harā''ti vutte ''purebhattameva harissāmī''ti vāyamantassa pacchābhattaṃ hoti; ettha kathanti? 如果说"午饭前偷",而想"我一定会在午饭前偷"但结果在午饭后偷了;这种情况如何?Mahāsumatthero tāva āha – ''purebhattapayogova eso, tasmā mūlaṭṭho na muccatī''ti. 大善长老首先说:"这仍然是午饭前的行为,所以指使者不能免罪。"Mahāpadumatthero panāha – ''kālaparicchedaṃ atikkantattā visaṅketaṃ, tasmā mūlaṭṭho muccatī''ti. 但大莲花长老说:"因为超过了时间限制所以是违背约定,所以指使者可以免罪。"
Saṅketakammakathā niṭṭhitā. 关于约定行为的讨论结束。
Nimittakammakathā
120.Nimittakammanti saññuppādanatthaṃ kassaci nimittassa karaṇaṃ, taṃ ''akkhiṃ vā nikhaṇissāmī''tiādinā nayena tidhā vuttaṃ. 暗示行为是指为了产生认知而做某种标记,它以"我会眨眼"等方式说了三种。Aññampi panettha hatthalaṅghana-pāṇippahāraaṅguliphoṭana-gīvunnāmana-ukkāsanādianekappakāraṃ saṅgahetabbaṃ. 此外,这里还应包括挥手、拍手、打响指、仰头、咳嗽等多种方式。Sesamettha saṅketakamme vuttanayamevāti. 其余的与约定行为中所说的方法相同。
Nimittakammakathā niṭṭhitā. 关于暗示行为的讨论结束。
Āṇattikathā. 关于命令的讨论。

121. Idāni etesveva saṅketakammanimittakammesu asammohatthaṃ ‘‘bhikkhu bhikkhuṃ āṇāpetī’’tiādimāha. Tattha so taṃ maññamāno tanti so avahārako yaṃ āṇāpakena nimittasaññaṃ katvā vuttaṃ, taṃ etanti maññamāno tameva avaharati, ubhinnaṃ pārājikaṃ. So taṃ maññamāno aññanti yaṃ avaharāti vuttaṃ, taṃ etanti maññamāno aññaṃ tasmiṃyeva ṭhāne ṭhapitaṃ avaharati, mūlaṭṭhassa anāpatti. Aññaṃ maññamāno tanti āṇāpakena nimittasaññaṃ katvā vuttabhaṇḍaṃ appagghaṃ, idaṃ aññaṃ tasseva samīpe ṭhapitaṃ sārabhaṇḍanti evaṃ aññaṃ maññamāno tameva avaharati, ubhinnampi pārājikaṃ. Aññaṃ maññamāno aññanti purimanayeneva idaṃ aññaṃ tasseva samīpe ṭhapitaṃ sārabhaṇḍanti maññati, tañce aññameva hoti, tasseva pārājikaṃ.

Itthannāmassa pāvadātiādīsu eko ācariyo tayo buddharakkhita-dhammarakkhita-saṅgharakkhitanāmakā antevāsikā daṭṭhabbā. Tattha bhikkhu bhikkhuṃ āṇāpetīti ācariyo kiñci bhaṇḍaṃ katthaci sallakkhetvā tassa haraṇatthāya buddharakkhitaṃ āṇāpeti. Itthannāmassa pāvadāti gaccha tvaṃ, buddharakkhita, etamatthaṃ dhammarakkhitassa pāvada. Itthannāmo itthannāmassa pāvadatūti dhammarakkhitopi saṅgharakkhitassa pāvadatu. Itthannāmo itthannāmaṃ bhaṇḍaṃ avaharatūti evaṃ tayā āṇattena dhammarakkhitena āṇatto saṅgharakkhito itthannāmaṃ bhaṇḍaṃ avaharatu, so hi amhesu vīrajātiko paṭibalo imasmiṃ kammeti. Āpatti dukkaṭassāti evaṃ āṇāpentassa ācariyassa tāva dukkaṭaṃ. Sace pana sā āṇatti yathādhippāyaṃ gacchati, yaṃ parato thullaccayaṃ vuttaṃ, āṇattikkhaṇe tadeva hoti. Atha taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, yaṃ parato ‘‘sabbesaṃ āpatti pārājikassā’’ti vuttaṃ, tato imassa taṅkhaṇeyeva pārājikaṃ hotīti ayaṃ yutti sabbattha veditabbā.

So itarassa ārocetīti buddharakkhito dhammarakkhitassa, dhammarakkhito ca saṅgharakkhitassa ‘‘amhākaṃ ācariyo evaṃ vadati – ‘itthannāmaṃ kira bhaṇḍaṃ avahara, tvaṃ kira amhesu ca vīrapuriso’’’ti āroceti, evaṃ tesampi dukkaṭaṃ. Avahārako paṭiggaṇhātīti ‘‘sādhu harissāmī’’ti saṅgharakkhito sampaṭicchati. Mūlaṭṭhassa āpatti thullaccayassāti saṅgharakkhitena paṭiggahitamatte ācariyassa thullaccayaṃ, mahājano hi tena pāpe niyojitoti. So taṃ bhaṇḍanti so ce saṅgharakkhito taṃ bhaṇḍaṃ avaharati, sabbesaṃ catunnampi janānaṃ pārājikaṃ. Na kevalañca catunnaṃ, etena upāyena visaṅketaṃ akatvā paramparāya āṇāpentaṃ samaṇasataṃ samaṇasahassaṃ vā hotu, sabbesaṃ pārājikameva.

Dutiyavāre – so aññaṃ āṇāpetīti so ācariyena āṇatto buddharakkhito dhammarakkhitaṃ adisvā vā avattukāmo vā hutvā saṅgharakkhitameva upasaṅkamitvā ‘‘amhākaṃ ācariyo evamāha – ‘itthannāmaṃ kira bhaṇḍaṃ avaharā’’’ti āṇāpeti. Āpatti dukkaṭassāti āṇattiyā tāva buddharakkhitassa dukkaṭaṃ. Paṭiggaṇhāti, āpatti dukkaṭassāti saṅgharakkhitena sampaṭicchite mūlaṭṭhasseva dukkaṭanti veditabbaṃ. Sace pana so taṃ bhaṇḍaṃ avaharati, āṇāpakassa ca buddharakkhitassa, avahārakassa ca saṅgharakkhitassāti ubhinnampi pārājikaṃ. Mūlaṭṭhassa pana ācariyassa visaṅketattā pārājikena anāpatti. Dhammarakkhitassa ajānanatāya sabbena sabbaṃ anāpatti. Buddharakkhito pana dvinnaṃ sotthibhāvaṃ katvā attanā naṭṭho.


Idāni etesveva saṅketakammanimittakammesu asammohatthaṃ ''bhikkhu bhikkhuṃ āṇāpetī''tiādimāha. 现在在这些约定行为和暗示行为中，为了不混淆，提到“比丘命令比丘”。Tattha so taṃ maññamāno tanti so avahārako yaṃ āṇāpakena nimittasaññaṃ katvā vuttaṃ, taṃ etanti maññamāno tameva avaharati, ubhinnaṃ pārājikaṃ. 在这里，认为“他认为”是指那个行为者根据命令者的暗示而说的，他认为是那个物品，实际上他拿的就是那个物品，双方都犯波罗夷罪。So taṃ maññamāno aññanti yaṃ avaharāti vuttaṃ, taṃ etanti maññamāno aññaṃ tasmiṃyeva ṭhāne ṭhapitaṃ avaharati, mūlaṭṭhassa anāpatti. 如果他认为是“他认为是另一个”，而拿走的是放在同一地方的另一个物品，则对于命令者无罪。Aññaṃ maññamāno tanti āṇāpakena nimittasaññaṃ katvā vuttabhaṇḍaṃ appagghaṃ, idaṃ aññaṃ tasseva samīpe ṭhapitaṃ sārabhaṇḍanti evaṃ aññaṃ maññamāno tameva avaharati, ubhinnampi pārājikaṃ. 如果他认为是“另一个”，而根据命令者的暗示拿走的是放在他旁边的便宜物品，则双方都犯波罗夷罪。Aññaṃ maññamāno aññanti purimanayeneva idaṃ aññaṃ tasseva samīpe ṭhapitaṃ sārabhaṇḍanti maññati, tañce aññameva hoti, tasseva pārājikaṃ. 如果他认为是“另一个”，而实际上是根据之前的方式认为是放在他旁边的便宜物品，而他认为的确是另一个物品，则他也犯波罗夷罪。
Itthannāmassa pāvadātiādīsu eko ācariyo tayo buddharakkhita-dhammarakkhita-saṅgharakkhitanāmakā antevāsikā daṭṭhabbā. 在这里，有一位老师和三个学生，分别名为“佛的保护者”、“法的保护者”和“僧团的保护者”。Tattha bhikkhu bhikkhuṃ āṇāpetīti ācariyo kiñci bhaṇḍaṃ katthaci sallakkhetvā tassa haraṇatthāya buddharakkhitaṃ āṇāpeti. 在这里，老师会观察任何物品，并命令“佛的保护者”去拿。Itthannāmassa pāvadāti gaccha tvaṃ, buddharakkhita, etamatthaṃ dhammarakkhitassa pāvada. “去吧，佛的保护者，这就是法的保护者的命令。”Itthannāmo itthannāmassa pāvadatūti dhammarakkhitopi saṅgharakkhitassa pāvadatu. “去吧，法的保护者，去拿这个佛的物品。”Itthannāmo itthannāmaṃ bhaṇḍaṃ avaharatūti evaṃ tayā āṇāttenā dhammarakkhitena āṇatto saṅgharakkhito itthannāmaṃ bhaṇḍaṃ avaharatu, so hi amhesu vīrajātiko paṭibalo imasmiṃ kammeti. “去吧，去拿这个佛的物品”，这样你以法的保护者的身份命令，僧团的保护者去拿这个佛的物品，他在我们中是勇敢的，有能力完成这项任务。Āpatti dukkaṭassāti evaṃ āṇāpentassa ācariyassa tāva dukkaṭaṃ. 因此，命令老师无疑是轻罪。Sace pana sā āṇatti yathādhippāyaṃ gacchati, yaṃ parato thullaccayaṃ vuttaṃ, āṇattikkhaṇe tadeva hoti. 如果这个命令按预期执行，而之前提到的轻罪在命令的瞬间发生，那么就属于轻罪。Atha taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, yaṃ parato ''sabbesaṃ āpatti pārājikassā''ti vuttaṃ, tato imassa taṅkhaṇeyeva pārājikaṃ hotīti ayaṃ yutti sabbattha veditabbā. 然后那个物品必然会被拿走，之前提到的“所有人都犯波罗夷罪”，因此在那个瞬间就会成为波罗夷罪，这个原则在任何情况下都应理解。
So itarassa ārocetīti buddharakkhito dhammarakkhitassa, dhammarakkhito ca saṅgharakkhitassa ''amhākaṃ ācariyo evaṃ vadati – ‘itthannāmaṃ kira bhaṇḍaṃ avahara, tvaṃ kira amhesu ca vīrapuriso'''ti āroceti, evaṃ tesampi dukkaṭaṃ. 如果他告诉另一个人，佛的保护者和法的保护者会说：“我们的老师这样说——‘去拿这个佛的物品，你在我们中是勇敢的人’”，他也会犯轻罪。Avahārako paṭiggaṇhātīti ''sādhu harissāmī''ti saṅgharakkhito sampaṭicchati. 行走者会接受“我会好好拿”的命令，僧团的保护者会接受。Mūlaṭṭhassa āpatti thullaccayassāti saṅgharakkhitena paṭiggahitamatte ācariyassa thullaccayaṃ, mahājano hi tena pāpe niyojitoti. 对于根本的轻罪，只有在僧团的保护下接受老师的命令，因而会犯轻罪，因为大众会因此而受到影响。So taṃ bhaṇḍanti so ce saṅgharakkhito taṃ bhaṇḍaṃ avaharati, sabbesaṃ catunnampi janānaṃ pārājikaṃ. 如果他拿走这个物品，而他是被僧团保护的，那么所有四个人都犯波罗夷罪。Na kevalañca catunnaṃ, etena upāyena visaṅketaṃ akatvā paramparāya āṇāpentaṃ samaṇasataṃ samaṇasahassaṃ vā hotu, sabbesaṃ pārājikameva. 不仅仅是四个人，以这种方式不混淆地命令成百上千的修行者，所有人都犯波罗夷罪。
Dutiyavāre – so aññaṃ āṇāpetīti so ācariyena āṇatto buddharakkhito dhammarakkhitaṃ adisvā vā avattukāmo vā hutvā saṅgharakkhitameva upasaṅkamitvā ''amhākaṃ ācariyo evamāha – 'itthannāmaṃ kira bhaṇḍaṃ avaharā'''ti āṇāpeti. 在第二次中——他命令另一个人，作为老师的命令者，佛的保护者和法的保护者没有看到，或者想要不执行而向僧团保护者走去，命令“我们的老师这样说——‘去拿这个佛的物品’”。Āpatti dukkaṭassāti āṇattiyā tāva buddharakkhitassa dukkaṭaṃ. 轻罪是指命令佛的保护者。Paṭiggaṇhāti, āpatti dukkaṭassāti saṅgharakkhitena sampaṭicchite mūlaṭṭhasseva dukkaṭanti veditabbaṃ. 只有在接受命令时，轻罪是指僧团保护者的根本轻罪。Sace pana so taṃ bhaṇḍaṃ avaharati, āṇāpakassa ca buddharakkhitassa, avahārakassa ca saṅgharakkhitassāti ubhinnampi pārājikaṃ. 如果他拿走这个物品，而命令者是佛的保护者，行走者是僧团保护者，那么双方都犯波罗夷罪。Mūlaṭṭhassa pana ācariyassa visaṅketattā pārājikena anāpatti. 由于老师的命令不混淆，因此根本上没有波罗夷罪。Dhammarakkhitassa ajānanatāya sabbena sabbaṃ anāpatti. 由于法的保护者不知道，因此所有情况都无罪。Buddharakkhito pana dvinnaṃ sotthibhāvaṃ katvā attanā naṭṭho. 但是佛的保护者由于两者的安全状态而失去了自我。


Ito paresu catūsu āṇattivāresu paṭhame tāva so gantvā puna paccāgacchatīti bhaṇḍaṭṭhānaṃ gantvā anto ca bahi ca ārakkhaṃ disvā avaharituṃ asakkonto āgacchati. Yadā sakkosi, tadāti kiṃ ajjeva avahaṭaṃ hoti? Gaccha yadā sakkosi tadā naṃ avaharāti. Āpatti dukkaṭassāti evaṃ puna āṇattiyāpi dukkaṭameva hoti. Sace pana taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, atthasādhakacetanā nāma maggānantaraphalasadisā, tasmā ayaṃ āṇattikkhaṇeyeva pārājiko. Sacepi avahārako saṭṭhivassātikkamena taṃ bhaṇḍaṃ avaharati, āṇāpako ca antarāyeva kālaṃ vā karoti, hīnāya vā āvattati; assamaṇova hutvā kālaṃ vā karissati, hīnāya vā āvattissati, avahārakassa pana avahārakkhaṇeyeva pārājikaṃ.

Dutiyavāre – yasmā taṃ saṇikaṃ vā bhaṇanto tassa vā badhiratāya ‘‘mā avaharī’’ti

Etaṃ vacanaṃ na sāveti, tasmā mūlaṭṭho na mutto. Tatiyavāre – pana sāvitattā mutto. Catutthavāre – tena ca sāvitattā, itarena ca ‘‘sādhū’’ti sampaṭicchitvā oratattā ubhopi muttāti.

Āṇattikathā niṭṭhitā.

Āpattibhedaṃ

122. Idāni tattha tattha ṭhānā cāvanavasena vuttassa adinnādānassa aṅgaṃ vatthubhedena ca āpattibhedaṃ dassento ‘‘pañcahi ākārehī’’tiādimāha. Tattha pañcahi ākārehīti pañcahi kāraṇehi; pañcahi aṅgehīti vuttaṃ hoti. Tatrāyaṃ saṅkhepattho – adinnaṃ ādiyantassa ‘‘parapariggahitañca hotī’’tiādinā nayena vuttehi pañcahākārehi pārājikaṃ hoti, na tato ūnehīti. Tatrime pañca ākārā – parapariggahitaṃ, parapariggahitasaññitā , parikkhārassa garukabhāvo, theyyacittaṃ, ṭhānācāvananti. Ito parehi pana dvīhi vārehi lahuke parikkhāre vatthubhedena thullaccayañca dukkaṭañca dassitaṃ.

125.‘‘Chahākārehī’’tiādinā nayena vuttavārattaye pana na sakasaññitā, na vissāsaggāhitā, na tāvakālikatā, parikkhārassa garukabhāvo, theyyacittaṃ, ṭhānācāvananti evaṃ cha ākārā veditabbā. Vatthubhedena panetthāpi paṭhamavāre pārājikaṃ. Dutiyatatiyesu thullaccayadukkaṭāni vuttāni. Tato paresu pana tīsu vāresu vijjamānepi vatthubhede vatthussa parehi apariggahitattā dukkaṭameva vuttaṃ. Tatra yadetaṃ ‘‘na ca parapariggahita’’nti vuttaṃ, taṃ anajjhāvutthakaṃ vā hotu chaḍḍitaṃ chinnamūlakaṃ assāmikavatthu, attano santakaṃ vā, ubhayampi ‘‘na ca parapariggahita’’ntveva saṅkhyaṃ gacchati. Yasmā panettha parapariggahitasaññā ca atthi, theyyacittena ca gahitaṃ, tasmā anāpatti na vuttāti.

Āpattibhedaṃ niṭṭhitaṃ.

Anāpattibhedaṃ



Ito paresu catūsu āṇattivāresu paṭhame tāva so gantvā puna paccāgacchatīti bhaṇḍaṭṭhānaṃ gantvā anto ca bahi ca ārakkhaṃ disvā avaharituṃ asakkonto āgacchati. 在接下来的四个命令中,首先他去了又回来,意思是他去到物品所在地,看到里外都有守卫,无法偷取就回来了。Yadā sakkosi, tadāti kiṃ ajjeva avahaṭaṃ hoti? Gaccha yadā sakkosi tadā naṃ avaharāti. "你什么时候能做到,就什么时候去",难道今天就要偷吗?去吧,你什么时候能做到就什么时候去偷。Āpatti dukkaṭassāti evaṃ puna āṇattiyāpi dukkaṭameva hoti. 这样再次命令也只是轻罪。Sace pana taṃ bhaṇḍaṃ avassaṃ hāriyaṃ hoti, atthasādhakacetanā nāma maggānantaraphalasadisā, tasmā ayaṃ āṇattikkhaṇeyeva pārājiko. 但如果那个物品必定会被偷走,实现目的的意图就像道果一样紧随而至,所以在命令的瞬间就犯了波罗夷罪。Sacepi avahārako saṭṭhivassātikkamena taṃ bhaṇḍaṃ avaharati, āṇāpako ca antarāyeva kālaṃ vā karoti, hīnāya vā āvattati; assamaṇova hutvā kālaṃ vā karissati, hīnāya vā āvattissati, avahārakassa pana avahārakkhaṇeyeva pārājikaṃ. 即使偷盗者六十年后才偷走那个物品,而命令者在这期间死亡或还俗;或者将来会死亡或还俗,对于偷盗者来说在偷盗的瞬间就犯了波罗夷罪。
Dutiyavāre – yasmā taṃ saṇikaṃ vā bhaṇanto tassa vā badhiratāya ''mā avaharī''ti Etaṃ vacanaṃ na sāveti, tasmā mūlaṭṭho na mutto. 在第二种情况下 - 由于他说得很慢或对方耳朵不好,没有听到"不要偷"这句话,所以最初的命令者没有免罪。Tatiyavāre – pana sāvitattā mutto. 在第三种情况下 - 因为说出来了所以免罪。Catutthavāre – tena ca sāvitattā, itarena ca ''sādhū''ti sampaṭicchitvā oratattā ubhopi muttāti. 在第四种情况下 - 因为一方说出来了,另一方说"好"并接受了,所以两人都免罪。
Āṇattikathā niṭṭhitā. 关于命令的讨论结束。
Āpattibhedaṃ
Idāni tattha tattha ṭhānā cāvanavasena vuttassa adinnādānassa aṅgaṃ vatthubhedena ca āpattibhedaṃ dassento ''pañcahi ākārehī''tiādimāha. 现在为了说明在各种情况下通过移动而构成的不与取的要素和根据对象的罪行差别,他说"以五种方式"等。Tattha pañcahi ākārehīti pañcahi kāraṇehi; pañcahi aṅgehīti vuttaṃ hoti. 这里"以五种方式"意思是五个原因;是说五个要素。Tatrāyaṃ saṅkhepattho – adinnaṃ ādiyantassa ''parapariggahitañca hotī''tiādinā nayena vuttehi pañcahākārehi pārājikaṃ hoti, na tato ūnehīti. 这里的简要含义是 - 对于拿走未给予之物的人来说,根据"是他人所有"等所说的五个方面构成波罗夷罪,少于这些则不构成。Tatrime pañca ākārā – parapariggahitaṃ, parapariggahitasaññitā , parikkhārassa garukabhāvo, theyyacittaṃ, ṭhānācāvananti. 这五个方面是 - 他人所有、认为是他人所有、物品是贵重的、有偷盗意图、移动位置。Ito parehi pana dvīhi vārehi lahuke parikkhāre vatthubhedena thullaccayañca dukkaṭañca dassitaṃ. 接下来的两段中,对于轻微的物品,根据对象的不同而说明了偷兰遮罪和突吉罗罪。
125.''Chahākārehī''tiādinā nayena vuttavārattaye pana na sakasaññitā, na vissāsaggāhitā, na tāvakālikatā, parikkhārassa garukabhāvo, theyyacittaṃ, ṭhānācāvananti evaṃ cha ākārā veditabbā. 在"以六种方式"等所说的三段中,应该理解这六个方面:不认为是自己的、不是借用的、不是暂时的、物品是贵重的、有偷盗意图、移动位置。Vatthubhedena panetthāpi paṭhamavāre pārājikaṃ. 根据对象的不同,在第一段中是波罗夷罪。Dutiyatatiyesu thullaccayadukkaṭāni vuttāni. 在第二和第三段中说明了偷兰遮罪和突吉罗罪。Tato paresu pana tīsu vāresu vijjamānepi vatthubhede vatthussa parehi apariggahitattā dukkaṭameva vuttaṃ. 在接下来的三段中,即使对象有所不同,由于对象不为他人所有,所以只说是突吉罗罪。Tatra yadetaṃ ''na ca parapariggahita''nti vuttaṃ, taṃ anajjhāvutthakaṃ vā hotu chaḍḍitaṃ chinnamūlakaṃ assāmikavatthu, attano santakaṃ vā, ubhayampi ''na ca parapariggahita''ntveva saṅkhyaṃ gacchati. 在那里所说的"不是他人所有",可以是无人居住的、被抛弃的、失去所有权的无主物,或者是自己的东西,两者都被算作"不是他人所有"。Yasmā panettha parapariggahitasaññā ca atthi, theyyacittena ca gahitaṃ, tasmā anāpatti na vuttāti. 因为这里有认为是他人所有的想法,而且是以偷盗的意图拿走的,所以没有说无罪。
Āpattibhedaṃ niṭṭhitaṃ. 罪行差别的讨论结束。
Anāpattibhedaṃ. 无罪的差别。

131. Evaṃ vatthuvasena ca cittavasena ca āpattibhedaṃ dassetvā idāni anāpattibhedaṃ dassento ‘‘anāpatti sasaññissā’’tiādimāha. Tattha sasaññissāti sakasaññissa, ‘‘mayhaṃ santakaṃ idaṃ bhaṇḍa’’nti evaṃ sasaññissa parabhaṇḍampi gaṇhato gahaṇe anāpatti, gahitaṃ pana puna dātabbaṃ. Sace sāmikehi ‘‘dehī’’ti vutto na deti, tesaṃ dhuranikkhepe pārājikaṃ.

Vissāsaggāheti vissāsaggahaṇepi anāpatti. Vissāsaggāhalakkhaṇaṃ pana iminā suttena jānitabbaṃ – ‘‘anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa vissāsaṃ gahetuṃ – sandiṭṭho ca hoti, sambhatto ca, ālapito ca, jīvati ca, gahite ca attamano’’ti (mahāva. 356). Tattha sandiṭṭhoti diṭṭhamattakamitto, sambhattoti daḷhamitto, ālapitoti ‘‘mama santakaṃ yaṃ icchasi, taṃ gaṇheyyāsi, āpucchitvā gahaṇe kāraṇaṃ natthī’’ti vutto. Jīvatīti anuṭṭhānaseyyāya sayitopi yāva jīvitindriyupacchedaṃ na pāpuṇāti. Gahite ca attamanoti gahite tuṭṭhacitto hoti, evarūpassa santakaṃ ‘‘gahite me attamano bhavissatī’’ti jānantena gahetuṃ vaṭṭati. Anavasesapariyādānavasena cetāni pañcaṅgāni vuttāni. Vissāsaggāho pana tīhi aṅgehi ruhati – sandiṭṭho, jīvati, gahite attamano; sambhatto, jīvati, gahite attamano; ālapito, jīvati, gahite attamanoti.

Yo pana na jīvati, na ca gahite attamano hoti; tassa santakaṃ vissāsaggāhena gahitampi puna dātabbaṃ. Dadamānena ca matakadhanaṃ tāva ye tassa dhane issarā gahaṭṭhā vā pabbajitā vā, tesaṃ dātabbaṃ. Anattamanassa santakaṃ tasseva dātabbaṃ. Yo pana paṭhamaṃyeva ‘‘suṭṭhu kataṃ tayā mama santakaṃ gaṇhantenā’’ti vacībhedena vā cittuppādamattena vā anumoditvā pacchā kenaci kāraṇena kupito, paccāharāpetuṃ na labhati. Yopi adātukāmo cittena pana adhivāseti, na kiñci vadati, sopi puna paccāharāpetuṃ na labhati. Yo pana ‘‘mayā tumhākaṃ santakaṃ gahitaṃ vā paribhuttaṃ vā’’ti vutte ‘‘gahitaṃ vā hotu paribhuttaṃ vā, mayā pana taṃ kenacideva karaṇīyena ṭhapitaṃ, pākatikaṃ kātuṃ vaṭṭatī’’ti vadati. Ayaṃ paccāharāpetuṃ labhati.

Tāvakāliketi ‘‘paṭidassāmi paṭikarissāmī’’ti evaṃ gaṇhantassa tāvakālikepi gahaṇe anāpatti. Gahitaṃ pana sace bhaṇḍasāmiko puggalo vā gaṇo vā ‘‘tuyhevetaṃ hotū’’ti anujānāti, iccetaṃ kusalaṃ. No ce anujānāti, āharāpente dātabbaṃ. Saṅghasantakaṃ pana paṭidātumeva vaṭṭati.

Petapariggaheti ettha pana pettivisaye upapannāpi kālaṃ katvā tasmiṃyeva attabhāve nibbattāpi cātumahārājikādayo devāpi sabbe ‘‘petā’’ tveva saṅkhyaṃ gatā, tesaṃ pariggahe anāpatti. Sacepi hi sakko devarājā āpaṇaṃ pasāretvā nisinno hoti, dibbacakkhuko ca bhikkhu taṃ ñatvā attano cīvaratthāya satasahassagghanakampi sāṭakaṃ tassa ‘‘mā gaṇha, mā gaṇhā’’ti vadantassāpi gahetvā gacchati, vaṭṭati. Devatā pana uddissa balikammaṃ karontehi rukkhādīsu laggitasāṭake vattabbameva natthi.


Evaṃ vatthuvasena ca cittavasena ca āpattibhedaṃ dassetvā idāni anāpattibhedaṃ dassento ''anāpatti sasaññissā''tiādimāha. 这样根据对象和心态说明了罪行的差别后,现在为了说明无罪的差别,他说"对认为是自己的无罪"等。Tattha sasaññissāti sakasaññissa, ''mayhaṃ santakaṃ idaṃ bhaṇḍa''nti evaṃ sasaññissa parabhaṇḍampi gaṇhato gahaṇe anāpatti, gahitaṃ pana puna dātabbaṃ. 这里"认为是自己的"是指认为是自己的,如"这个物品是我的",即使拿走他人的物品也无罪,但拿走的物品必须再还回去。Sace sāmikehi ''dehī''ti vutto na deti, tesaṃ dhuranikkhepe pārājikaṃ. 如果被物主说"给我"却不给,在他们放弃时就犯波罗夷罪。
Vissāsaggāheti vissāsaggahaṇepi anāpatti. 对于亲密的借用也无罪。Vissāsaggāhalakkhaṇaṃ pana iminā suttena jānitabbaṃ – ''anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa vissāsaṃ gahetuṃ – sandiṭṭho ca hoti, sambhatto ca, ālapito ca, jīvati ca, gahite ca attamano''ti (mahāva. 356). 亲密借用的特征应该根据这段经文来了解:"比丘们,我允许具备五种条件的人亲密借用 - 是熟人,是亲密的朋友,被告知可以借用,还活着,拿走时欢喜。"Tattha sandiṭṭhoti diṭṭhamattakamitto, sambhattoti daḷhamitto, ālapitoti ''mama santakaṃ yaṃ icchasi, taṃ gaṇheyyāsi, āpucchitvā gahaṇe kāraṇaṃ natthī''ti vutto. 这里"熟人"是指见过面的朋友,"亲密的朋友"是指亲密的朋友,"被告知可以借用"是指被说"我的东西你想要什么就拿什么,不需要问就可以拿"。Jīvatīti anuṭṭhānaseyyāya sayitopi yāva jīvitindriyupacchedaṃ na pāpuṇāti. "还活着"是指即使躺在床上不能起来,只要生命没有中断。Gahite ca attamanoti gahite tuṭṭhacitto hoti, evarūpassa santakaṃ ''gahite me attamano bhavissatī''ti jānantena gahetuṃ vaṭṭati. "拿走时欢喜"是指拿走时心里高兴,知道"拿走时他会高兴"就可以拿走这样的人的东西。Anavasesapariyādānavasena cetāni pañcaṅgāni vuttāni. 这五个条件是以全面概括的方式说的。Vissāsaggāho pana tīhi aṅgehi ruhati – sandiṭṭho, jīvati, gahite attamano; sambhatto, jīvati, gahite attamano; ālapito, jīvati, gahite attamanoti. 但亲密借用只要具备三个条件就可以 - 熟人、还活着、拿走时欢喜;亲密的朋友、还活着、拿走时欢喜;被告知可以借用、还活着、拿走时欢喜。
Yo pana na jīvati, na ca gahite attamano hoti; tassa santakaṃ vissāsaggāhena gahitampi puna dātabbaṃ. 但如果他已经死了,或者拿走时不高兴;即使是亲密借用拿走的他的东西也必须还回去。Dadamānena ca matakadhanaṃ tāva ye tassa dhane issarā gahaṭṭhā vā pabbajitā vā, tesaṃ dātabbaṃ. 归还时,如果是死者的财产,应该给予对他的财产有权力的在家人或出家人。Anattamanassa santakaṃ tasseva dātabbaṃ. 不高兴者的东西应该归还给他本人。Yo pana paṭhamaṃyeva ''suṭṭhu kataṃ tayā mama santakaṃ gaṇhantenā''ti vacībhedena vā cittuppādamattena vā anumoditvā pacchā kenaci kāraṇena kupito, paccāharāpetuṃ na labhati. 但如果一开始就说"你拿我的东西做得很好"或者心里认可,之后因为某些原因生气,也不能要求归还。Yopi adātukāmo cittena pana adhivāseti, na kiñci vadati, sopi puna paccāharāpetuṃ na labhati. 即使不想给,但心里默许,不说什么,也不能要求归还。Yo pana ''mayā tumhākaṃ santakaṃ gahitaṃ vā paribhuttaṃ vā''ti vutte ''gahitaṃ vā hotu paribhuttaṃ vā, mayā pana taṃ kenacideva karaṇīyena ṭhapitaṃ, pākatikaṃ kātuṃ vaṭṭatī''ti vadati. Ayaṃ paccāharāpetuṃ labhati. 但如果有人说"我拿了或用了你的东西",对方回答"拿了或用了都行,但我因为某些原因保留了,应该恢复原状",这种人可以要求归还。
Tāvakāliketi ''paṭidassāmi paṭikarissāmī''ti evaṃ gaṇhantassa tāvakālikepi gahaṇe anāpatti. "临时借用"是指以"我会归还,我会补偿"的方式暂时拿走,这样也无罪。Gahitaṃ pana sace bhaṇḍasāmiko puggalo vā gaṇo vā ''tuyhevetaṃ hotū''ti anujānāti, iccetaṃ kusalaṃ. 但如果拿走后,物品的主人个人或团体说"就给你吧",这样很好。No ce anujānāti, āharāpente dātabbaṃ. 如果不同意,要求归还时就应该给。Saṅghasantakaṃ pana paṭidātumeva vaṭṭati. 但是僧团的物品必须归还。
Petapariggaheti ettha pana pettivisaye upapannāpi kālaṃ katvā tasmiṃyeva attabhāve nibbattāpi cātumahārājikādayo devāpi sabbe ''petā'' tveva saṅkhyaṃ gatā, tesaṃ pariggahe anāpatti. "鬼的物品"在这里包括投生到鬼界的、死后重生在同一境界的、四大天王天等的天神,都被算作"鬼",拿他们的东西无罪。Sacepi hi sakko devarājā āpaṇaṃ pasāretvā nisinno hoti, dibbacakkhuko ca bhikkhu taṃ ñatvā attano cīvaratthāya satasahassagghanakampi sāṭakaṃ tassa ''mā gaṇha, mā gaṇhā''ti vadantassāpi gahetvā gacchati, vaṭṭati. 即使是帝释天王在商店里坐着,有天眼的比丘知道后为了自己的衣服,即使对方说"不要拿,不要拿",也拿走了价值十万的布料,这都是允许的。Devatā pana uddissa balikammaṃ karontehi rukkhādīsu laggitasāṭake vattabbameva natthi. 至于为供奉神灵而挂在树等处的布料,就更不用说了。


Tiracchānagatapariggaheti tiracchānagatānampi pariggahe anāpatti. Sacepi hi nāgarājā vā supaṇṇamāṇavako vā manussarūpena āpaṇaṃ pasāreti, tato cassa santakaṃ koci bhikkhu purimanayeneva gahetvā gacchati, vaṭṭati. Sīho vā byaggho vā migamahiṃsādayo vadhitvā khādanto jighacchāpīḷito āditova na vāretabbo. Anatthampi hi kareyya. Yadi pana thoke khāyite vāretuṃ sakkoti, vāretvā gahetuṃ vaṭṭati. Senādayopi āmisaṃ gahetvā gacchante pātāpetvā gaṇhituṃ vaṭṭati.

Paṃsukūlasaññissāti assāmikaṃ ‘‘idaṃ paṃsukūla’’nti evaṃsaññissāpi gahaṇe anāpatti. Sace pana taṃ sassāmikaṃ hoti, āharāpente dātabbaṃ . Ummattakassāti pubbe vuttappakārassa ummattakassāpi anāpatti. Ādikammikassāti idha dhaniyo ādikammiko, tassa anāpatti. Avasesānaṃ pana rajakabhaṇḍikādicorānaṃ chabbaggiyādīnaṃ āpattiyevāti.

Anāpattibhedaṃ niṭṭhitaṃ.

Padabhājanīyavaṇṇanā niṭṭhitā.

Pakiṇṇakakathā

Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;

Lokavajjañca kammañca, kusalaṃ vedanāya cāti.

Imasmiṃ pana pakiṇṇake idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ – sāhatthikaṃ kāyato ca cittato ca samuṭṭhāti, āṇattikaṃ vācato ca cittato ca samuṭṭhāti, sāhatthikāṇattikaṃ kāyato ca vācato ca cittato ca samuṭṭhāti. Kiriyāsamuṭṭhānañca, karontoyeva hi etaṃ āpajjati na akaronto. ‘‘Adinnaṃ ādiyāmī’’ti saññāya abhāvena muccanato saññāvimokkhaṃ, sacittakaṃ , lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tuṭṭho vā bhīto vā majjhatto vā taṃ āpajjatīti tivedananti sabbaṃ paṭhamasikkhāpade vuttanayeneva veditabbaṃ.

Pakiṇṇakakathā niṭṭhitā.

Vinītavatthuvaṇṇanā

132. Vinītavatthukathāsu chabbaggiyavatthu anupaññattiyaṃ vuttameva.

Dutiyavatthumhi – cittaṃ nāma puthujjanānaṃ rāgādivasena pakatiṃ vijahitvā dhāvati sandhāvati vidhāvati. Sace bhagavā kāyavacīdvārabhedaṃ vināpi cittuppādamattena āpattiṃ paññapeyya, ko sakkuṇeyya anāpattikaṃ attānaṃ kātuṃ! Tenāha – ‘‘anāpatti bhikkhu cittuppāde’’ti. Cittavasikena pana na bhavitabbaṃ, paṭisaṅkhānabalena cittaṃ nivāretabbamevāti.

133-4. Āmasana-phandāpana-ṭhānācāvanavatthūni uttānatthāneva. Tato parāni ca theyyacitto bhūmito aggahesīti vatthupariyosānāni.

135. Niruttipathavatthusmiṃ 1.329 ādiyīti gaṇhi, ‘‘corosi tva’’nti parāmasi. Itaro pana ‘‘kena avahaṭa’’nti vutte ‘‘mayā avahaṭa’’nti pucchāsabhāgena paṭiññaṃ adāsi. Yadi hi itarena ‘‘kena gahitaṃ, kena apanītaṃ, kena ṭhapita’’nti vuttaṃ abhavissa, atha ayampi ‘‘mayā gahitaṃ, apanītaṃ, ṭhapita’’nti vā vadeyya. Mukhaṃ nāma bhuñjanatthāya ca kathanatthāya ca kataṃ, theyyacittaṃ pana vinā avahāro natthi. Tenāha bhagavā – ‘‘anāpatti bhikkhu niruttipathe’’ti. Vohāravacanamatte anāpattīti attho. Tato paraṃ veṭhanavatthu pariyosānaṃ sabbaṃ uttānatthameva.



Tiracchānagatapariggaheti tiracchānagatānampi pariggahe anāpatti. 对于动物的物品,拿动物的东西也无罪。Sacepi hi nāgarājā vā supaṇṇamāṇavako vā manussarūpena āpaṇaṃ pasāreti, tato cassa santakaṃ koci bhikkhu purimanayeneva gahetvā gacchati, vaṭṭati. 即使是龙王或金翅鸟幻化成人形开店,比丘按前面说的方式拿走他的东西离开,也是允许的。Sīho vā byaggho vā migamahiṃsādayo vadhitvā khādanto jighacchāpīḷito āditova na vāretabbo. 狮子或老虎杀死鹿牛等动物正在吃时,如果饥饿难耐,一开始就不应该阻止。Anatthampi hi kareyya. 因为可能会造成伤害。Yadi pana thoke khāyite vāretuṃ sakkoti, vāretvā gahetuṃ vaṭṭati. 但如果吃了一点后可以阻止,阻止后拿走是允许的。Senādayopi āmisaṃ gahetvā gacchante pātāpetvā gaṇhituṃ vaṭṭati. 对于鹰等带着食物离开的,让它掉下来拿走也是允许的。
Paṃsukūlasaññissāti assāmikaṃ ''idaṃ paṃsukūla''nti evaṃsaññissāpi gahaṇe anāpatti. "认为是粪扫衣"是指对无主的物品认为"这是粪扫衣",这样拿走也无罪。Sace pana taṃ sassāmikaṃ hoti, āharāpente dātabbaṃ . 但如果它有主人,要求归还时就应该给。Ummattakassāti pubbe vuttappakārassa ummattakassāpi anāpatti. "疯狂者"是指前面提到的那种疯狂的人也无罪。Ādikammikassāti idha dhaniyo ādikammiko, tassa anāpatti. "第一个犯戒者"是指这里的达尼亚是第一个犯戒的人,他无罪。Avasesānaṃ pana rajakabhaṇḍikādicorānaṃ chabbaggiyādīnaṃ āpattiyevāti. 但其余的洗衣贼等六群比丘等人是有罪的。
Anāpattibhedaṃ niṭṭhitaṃ. 无罪的差别讨论结束。
Padabhājanīyavaṇṇanā niṭṭhitā. 词义解释结束。
Pakiṇṇakakathā 杂项讨论
Samuṭṭhānañca kiriyā, atho saññā sacittakaṃ;
Lokavajjañca kammañca, kusalaṃ vedanāya cāti.
起因和行为,以及想法和心态;
世间过失和业,善巧和感受。
Imasmiṃ pana pakiṇṇake idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ – sāhatthikaṃ kāyato ca cittato ca samuṭṭhāti, āṇattikaṃ vācato ca cittato ca samuṭṭhāti, sāhatthikāṇattikaṃ kāyato ca vācato ca cittato ca samuṭṭhāti. 在这个杂项中,这条学处有三种起因 - 亲手做的从身体和心产生,命令做的从语言和心产生,亲手做和命令做的从身体、语言和心产生。Kiriyāsamuṭṭhānañca, karontoyeva hi etaṃ āpajjati na akaronto. 是行为起因,因为只有做了才会犯戒,不做就不会犯。''Adinnaṃ ādiyāmī''ti saññāya abhāvena muccanato saññāvimokkhaṃ, sacittakaṃ , lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tuṭṭho vā bhīto vā majjhatto vā taṃ āpajjatīti tivedananti sabbaṃ paṭhamasikkhāpade vuttanayeneva veditabbaṃ. 由于没有"我在拿未给予之物"的想法而免罪,所以是想解脱,是有心的,是世间过失,是身业,是语业,是不善心,无论是高兴、害怕还是平静都会犯戒,所以是三种感受,这一切都应该按照第一条学处所说的方式理解。
Pakiṇṇakakathā niṭṭhitā. 杂项讨论结束。
Vinītavatthuvaṇṇanā 训诫事例的解释
Vinītavatthukathāsu chabbaggiyavatthu anupaññattiyaṃ vuttameva. 在训诫事例的讨论中,六群比丘的事例在附随规定中已经说过了。
Dutiyavatthumhi – cittaṃ nāma puthujjanānaṃ rāgādivasena pakatiṃ vijahitvā dhāvati sandhāvati vidhāvati. 在第二个事例中 - 凡夫的心会因为贪欲等而离开本性,奔跑、到处奔跑、乱跑。Sace bhagavā kāyavacīdvārabhedaṃ vināpi cittuppādamattena āpattiṃ paññapeyya, ko sakkuṇeyya anāpattikaṃ attānaṃ kātuṃ! 如果世尊规定即使没有身语门的破坏,仅仅心念生起就构成犯戒,谁能让自己不犯戒呢!Tenāha – ''anāpatti bhikkhu cittuppāde''ti. 因此他说:"比丘,对于心念生起无罪。"Cittavasikena pana na bhavitabbaṃ, paṭisaṅkhānabalena cittaṃ nivāretabbamevāti. 但不应该被心控制,应该以反省的力量来制止心。
133-4. Āmasana-phandāpana-ṭhānācāvanavatthūni uttānatthāneva. 触摸、摇动、移出位置的事例意思很明显。Tato parāni ca theyyacitto bhūmito aggahesīti vatthupariyosānāni. 之后直到"以偷盗心从地上拿起"为止的事例也是如此。
Niruttipathavatthusmiṃ 1.329 ādiyīti gaṇhi, ''corosi tva''nti parāmasi. 在词语用法的事例中,"拿"是指拿走,"你是贼"是指指控。Itaro pana ''kena avahaṭa''nti vutte ''mayā avahaṭa''ti pucchāsabhāgena paṭiññaṃ adāsi. 另一个人被问"谁拿走的"时回答"我拿走的",只是回答问题而已。Yadi hi itarena ''kena gahitaṃ, kena apanītaṃ, kena ṭhapita''nti vuttaṃ abhavissa, atha ayampi ''mayā gahitaṃ, apanītaṃ, ṭhapita''nti vā vadeyya. 如果对方问"谁拿的,谁带走的,谁放的",那么这个人也会说"我拿的,我带走的,我放的"。Mukhaṃ nāma bhuñjanatthāya ca kathanatthāya ca kataṃ, theyyacittaṃ pana vinā avahāro natthi. 嘴是为了吃饭和说话而造的,但没有偷盗心就没有偷盗。Tenāha bhagavā – ''anāpatti bhikkhu niruttipathe''ti. 因此世尊说:"比丘,对于词语用法无罪。"Vohāravacanamatte anāpattīti attho. 意思是仅仅在言语表达上无罪。Tato paraṃ veṭhanavatthu pariyosānaṃ sabbaṃ uttānatthameva. 从这之后到包裹的事例结束,所有的意思都很明显。

137. Abhinnasarīravatthusmiṃ adhivatthoti sāṭakataṇhāya tasmiṃyeva sarīre nibbatto. Anādiyantoti tassa vacanaṃ agaṇhanto, ādaraṃ vā akaronto. Taṃ sarīraṃ uṭṭhahitvāti peto attano ānubhāvena taṃ sarīraṃ uṭṭhāpesi. Tena vuttaṃ – ‘‘taṃ sarīraṃ uṭṭhahitvā’’ti. Dvāraṃ thakesīti bhikkhussa susānasamīpeyeva vihāro, tasmā bhīrukajātiko bhikkhu khippameva tattha pavisitvā dvāraṃ thakesi. Tattheva paripatīti dvāre thakite peto sāṭake nirālayo hutvā taṃ sarīraṃ pahāya yathākammaṃ gato, tasmā taṃ sarīraṃ tattheva paripati, patitanti vuttaṃ hoti.

Abhinne sarīreti abbhuṇhe allasarīre paṃsukūlaṃ na gahetabbaṃ, gaṇhantassa evarūpā upaddavā honti, dukkaṭañca āpajjati. Bhinne pana gahetuṃ vaṭṭati. Kittāvatā pana bhinnaṃ hoti? Kāka-kulala-soṇa-siṅgālādīhi mukhatuṇḍakena vā dāṭhāya vā īsakaṃ phālitamattenāpi. Yassa pana patato ghaṃsanena chavimattaṃ chinnaṃ hoti, cammaṃ acchinnaṃ, etaṃ abhinnameva; camme pana chinne bhinnaṃ. Yassāpi sajīvakāleyeva pabhinnā gaṇḍakuṭṭhapiḷakā vā vaṇo vā hoti, idampi bhinnaṃ. Tatiyadivasato pabhuti uddhumātakādibhāvena kuṇapabhāvaṃ upagatampi bhinnameva. Sabbena sabbaṃ pana abhinnepi susānagopakehi vā aññehi vā manussehi gāhāpetuṃ vaṭṭati. No ce aññaṃ labhati, satthakena vā kenaci vā vaṇaṃ katvā gahetabbaṃ. Visabhāgasarīre pana satiṃ upaṭṭhapetvā samaṇasaññaṃ uppādetvā sīse vā hatthapādapiṭṭhiyaṃ vā vaṇaṃ katvā gahetuṃ vaṭṭati.

Kusasaṅkāmanavatthukathā



Abhinnasarīravatthusmiṃ adhivatthoti sāṭakataṇhāya tasmiṃyeva sarīre nibbatto. 在未分解的尸体事例中,"附着"是指因对布料的渴爱而投生在那个身体中。Anādiyantoti tassa vacanaṃ agaṇhanto, ādaraṃ vā akaronto. "不理会"是指不接受他的话,或不尊重。Taṃ sarīraṃ uṭṭhahitvāti peto attano ānubhāvena taṃ sarīraṃ uṭṭhāpesi. "那个身体站起来"是指鬼以自己的力量使那个身体站起来。Tena vuttaṃ – ''taṃ sarīraṃ uṭṭhahitvā''ti. 因此说"那个身体站起来"。Dvāraṃ thakesīti bhikkhussa susānasamīpeyeva vihāro, tasmā bhīrukajātiko bhikkhu khippameva tattha pavisitvā dvāraṃ thakesi. "关上门"是指比丘的住处就在墓地附近,所以胆小的比丘很快就进去关上了门。Tattheva paripatīti dvāre thakite peto sāṭake nirālayo hutvā taṃ sarīraṃ pahāya yathākammaṃ gato, tasmā taṃ sarīraṃ tattheva paripati, patitanti vuttaṃ hoti. "就倒在那里"是指门关上后,鬼对布料失去了执着,放弃那个身体随业而去,所以那个身体就倒在那里,意思是说倒下了。
Abhinne sarīreti abbhuṇhe allasarīre paṃsukūlaṃ na gahetabbaṃ, gaṇhantassa evarūpā upaddavā honti, dukkaṭañca āpajjati. "未分解的尸体"是指在温热潮湿的尸体上不应拿走粪扫衣,拿的人会遇到这样的麻烦,而且犯突吉罗罪。Bhinne pana gahetuṃ vaṭṭati. 但在分解的尸体上可以拿。Kittāvatā pana bhinnaṃ hoti? 什么程度算是分解呢?Kāka-kulala-soṇa-siṅgālādīhi mukhatuṇḍakena vā dāṭhāya vā īsakaṃ phālitamattenāpi. 被乌鸦、鹰、狗、豺狼等用嘴或牙齿稍微撕裂一点就算。Yassa pana patato ghaṃsanena chavimattaṃ chinnaṃ hoti, cammaṃ acchinnaṃ, etaṃ abhinnameva; camme pana chinne bhinnaṃ. 如果只是因跌倒而擦破了表皮,而皮肤没破,这仍算未分解;但如果皮肤破了就算分解。Yassāpi sajīvakāleyeva pabhinnā gaṇḍakuṭṭhapiḷakā vā vaṇo vā hoti, idampi bhinnaṃ. 即使是生前就有破裂的麻风疮或伤口,这也算分解。Tatiyadivasato pabhuti uddhumātakādibhāvena kuṇapabhāvaṃ upagatampi bhinnameva. 从第三天开始因膨胀等成为尸体状态的也算分解。Sabbena sabbaṃ pana abhinnepi susānagopakehi vā aññehi vā manussehi gāhāpetuṃ vaṭṭati. 但即使完全未分解,也可以让墓地守卫或其他人去拿。No ce aññaṃ labhati, satthakena vā kenaci vā vaṇaṃ katvā gahetabbaṃ. 如果找不到其他人,可以用刀或其他东西弄个伤口然后拿。Visabhāgasarīre pana satiṃ upaṭṭhapetvā samaṇasaññaṃ uppādetvā sīse vā hatthapādapiṭṭhiyaṃ vā vaṇaṃ katvā gahetuṃ vaṭṭati. 但对于异性的尸体,应保持正念,生起沙门想,在头部或手脚背上弄个伤口后拿走是允许的。
Kusasaṅkāmanavatthukathā 草竹桥事例的讨论

138. Tadanantare vatthusmiṃ kusaṃ saṅkāmetvā cīvaraṃ aggahesīti pubbe ‘‘ādiyeyyā’’ti imassa padassa atthavaṇṇanāyaṃ nāmamattena dassitesu theyyāvahāra-pasayhāvahāra-parikappāvahārapaacchannāvahāra-kusāvahāresu kusāvahārena avaharīti attho.

Imesaṃ pana avahārānaṃ evaṃ nānattaṃ veditabbaṃ – yo hi koci sassāmikaṃ bhaṇḍaṃ rattibhāge vā divasabhāge vā sandhicchedādīni katvā adissamāno avaharati, kūṭamānakūṭakahāpaṇādīhi vā vañcetvā gaṇhāti, tassevaṃ gaṇhato avahāro ‘‘theyyāvahāro’’ti veditabbo.

Yo pana pare pasayha balasā abhibhuyya, atha vā pana santajjetvā bhayaṃ dassetvā tesaṃ santakaṃ gaṇhāti, panthaghāta-gāmaghātādīni karontā dāmarikacorā viya kodhavasena paragharavilopaṃ karontā attano pattabalito ca adhikaṃ balakkārena gaṇhantā rāja-rājamahāmattādayo viya; tassevaṃ gaṇhato avahāro ‘‘pasayhāvahāro’’ti veditabbo.

Parikappetvā gaṇhato pana avahāro ‘‘parikappāvahāro’’ti vuccati, so bhaṇḍaparikappa-okāsaparikappavasena duvidho . Tatrāyaṃ bhaṇḍaparikappo – idhekacco sāṭakatthiko antogabbhaṃ pavisitvā ‘‘sace sāṭako bhavissati, gaṇhissāmi; sace suttaṃ, na gaṇhissāmī’’ti parikappetvā andhakāre pasibbakaṃ gaṇhāti, sāṭako ce tatra hoti, uddhāreyeva pārājikaṃ. Suttaṃ ce hoti, rakkhati. Bahi nīharitvā muñcitvā ‘‘sutta’’nti ñatvā puna āharitvā yathāṭhāne ṭhapeti, rakkhatiyeva. ‘‘Sutta’’nti ñatvāpi ‘‘yaṃ laddhaṃ, taṃ gahetabba’’nti gacchati, padavārena kāretabbo. Bhūmiyaṃ ṭhapetvā gaṇhāti, uddhāre pārājikaṃ. ‘‘Coro, coro’’ti sāmikehi pariyuṭṭhito chaḍḍetvā palāyati, rakkhati. Sāmikā taṃ disvā gaṇhanti, iccetaṃ kusalaṃ. Añño ce koci gaṇhāti, bhaṇḍadeyyaṃ. Atha nivattesu sāmikesu sayameva taṃ disvā ‘‘pagevetaṃ mayā nīhaṭaṃ, mama dāni santaka’’nti gaṇhāti, rakkhati; bhaṇḍadeyyaṃ pana hoti. ‘‘Sace suttaṃ bhavissati, gaṇhissāmi; sace sāṭako, na gaṇhissāmi. Sace sappi bhavissati, gaṇhissāmi; sace telaṃ, na gaṇhissāmī’’tiādinā nayena parikappetvā gaṇhantassāpi eseva nayo.

Mahāpaccariyādīsu pana ‘‘sāṭakatthikopi sāṭakapasibbakameva gahetvā nikkhanto bahi ṭhatvā muñcitvā ‘sāṭako aya’nti disvā gacchanto paduddhāreneva kāretabbo’’ti vuttaṃ. Ettha pana ‘‘sace sāṭako bhavissati, gaṇhissāmī’’ti parikappitattā parikappo dissati, disvā haṭattā parikappāvahāro na dissati. Mahāaṭṭhakathāyaṃ pana yaṃ parikappitaṃ taṃ adiṭṭhaṃ parikappitabhāve ṭhitaṃyeva uddharantassa avahāro vutto, tasmā tattha parikappāvahāro dissati. ‘‘Taṃ maññamāno taṃ avaharī’’ti pāḷiyā ca sametīti. Tattha yvāyaṃ ‘‘sace sāṭako bhavissati, gaṇhissāmī’’tiādinā nayena pavatto parikappo, ayaṃ ‘‘bhaṇḍaparikappo’’ nāma.


Tadanantare vatthusmiṃ kusaṃ saṅkāmetvā cīvaraṃ aggahesīti pubbe ''ādiyeyyā''ti imassa padassa atthavaṇṇanāyaṃ nāmamattena dassitesu theyyāvahāra-pasayhāvahāra-parikappāvahārapaacchannāvahāra-kusāvahāresu kusāvahārena avaharīti attho. 在接下来的事例中,"移动草然后拿走衣服"的意思是,在之前"拿走"这个词的意义解释中仅以名称提到的偷盗取、强夺取、预谋取、隐藏取、草移取中,以草移取的方式拿走。
Imesaṃ pana avahārānaṃ evaṃ nānattaṃ veditabbaṃ – yo hi koci sassāmikaṃ bhaṇḍaṃ rattibhāge vā divasabhāge vā sandhicchedādīni katvā adissamāno avaharati, kūṭamānakūṭakahāpaṇādīhi vā vañcetvā gaṇhāti, tassevaṃ gaṇhato avahāro ''theyyāvahāro''ti veditabbo. 这些取走方式的区别应该这样理解 - 任何人在夜间或白天通过破门等方式不被看见地拿走有主人的物品,或者用假秤假钱等欺骗而拿,这样拿的行为应该理解为"偷盗取"。
Yo pana pare pasayha balasā abhibhuyya, atha vā pana santajjetvā bhayaṃ dassetvā tesaṃ santakaṃ gaṇhāti, panthaghāta-gāmaghātādīni karontā dāmarikacorā viya kodhavasena paragharavilopaṃ karontā attano pattabalito ca adhikaṃ balakkārena gaṇhantā rāja-rājamahāmattādayo viya; tassevaṃ gaṇhato avahāro ''pasayhāvahāro''ti veditabbo. 但是用武力压制他人,或者威胁恐吓而拿走他们的东西,就像在路上或村庄抢劫的强盗一样,或者因愤怒而抢劫他人家庭,或者像国王大臣等用超过自己权力的强制手段拿走的;这样拿的行为应该理解为"强夺取"。
Parikappetvā gaṇhato pana avahāro ''parikappāvahāro''ti vuccati, so bhaṇḍaparikappa-okāsaparikappavasena duvidho . 预先计划而拿的行为被称为"预谋取",它分为对物品的预谋和对地点的预谋两种。Tatrāyaṃ bhaṇḍaparikappo – idhekacco sāṭakatthiko antogabbhaṃ pavisitvā ''sace sāṭako bhavissati, gaṇhissāmi; sace suttaṃ, na gaṇhissāmī''ti parikappetvā andhakāre pasibbakaṃ gaṇhāti, sāṭako ce tatra hoti, uddhāreyeva pārājikaṃ. 其中对物品的预谋是这样的 - 这里有人想要衣服,进入房间后想:"如果是衣服我就拿,如果是线我就不拿",这样预谋后在黑暗中拿起包裹,如果里面是衣服,在拿起的瞬间就犯波罗夷罪。Suttaṃ ce hoti, rakkhati. 如果是线,则无罪。Bahi nīharitvā muñcitvā ''sutta''nti ñatvā puna āharitvā yathāṭhāne ṭhapeti, rakkhatiyeva. 拿出来打开后发现是线,再拿回去放回原处,仍然无罪。''Sutta''nti ñatvāpi ''yaṃ laddhaṃ, taṃ gahetabba''nti gacchati, padavārena kāretabbo. 明知是线却想"得到什么就拿什么"而离开,应该按脚步数来判罪。Bhūmiyaṃ ṭhapetvā gaṇhāti, uddhāre pārājikaṃ. 放在地上再拿起,在拿起时犯波罗夷罪。''Coro, coro''ti sāmikehi pariyuṭṭhito chaḍḍetvā palāyati, rakkhati. 被物主喊"贼,贼"而追赶,扔掉逃跑,则无罪。Sāmikā taṃ disvā gaṇhanti, iccetaṃ kusalaṃ. 物主看到后拿回去,这样很好。Añño ce koci gaṇhāti, bhaṇḍadeyyaṃ. 如果别人拿走,则应赔偿。Atha nivattesu sāmikesu sayameva taṃ disvā ''pagevetaṃ mayā nīhaṭaṃ, mama dāni santaka''nti gaṇhāti, rakkhati; bhaṇḍadeyyaṃ pana hoti. 如果物主离开后,自己看到想"这是我早先拿出来的,现在是我的"而拿走,无罪;但应该赔偿。''Sace suttaṃ bhavissati, gaṇhissāmi; sace sāṭako, na gaṇhissāmi. Sace sappi bhavissati, gaṇhissāmi; sace telaṃ, na gaṇhissāmī''tiādinā nayena parikappetvā gaṇhantassāpi eseva nayo. 以"如果是线我就拿,如果是衣服我就不拿。如果是酥油我就拿,如果是油我就不拿"等方式预谋而拿的,也是同样的道理。
Mahāpaccariyādīsu pana ''sāṭakatthikopi sāṭakapasibbakameva gahetvā nikkhanto bahi ṭhatvā muñcitvā 'sāṭako aya'nti disvā gacchanto paduddhāreneva kāretabbo''ti vuttaṃ. 但在大叶经等中说:"即使想要衣服的人,拿着装衣服的包裹出来,站在外面打开看到'这是衣服'而离开,也应该按脚步数来判罪。"Ettha pana ''sace sāṭako bhavissati, gaṇhissāmī''ti parikappitattā parikappo dissati, disvā haṭattā parikappāvahāro na dissati. 这里因为"如果是衣服我就拿"而有预谋,所以可以看到预谋,但因为看到后才拿走,所以看不到预谋取。Mahāaṭṭhakathāyaṃ pana yaṃ parikappitaṃ taṃ adiṭṭhaṃ parikappitabhāve ṭhitaṃyeva uddharantassa avahāro vutto, tasmā tattha parikappāvahāro dissati. 但在大注释书中说,对预谋的东西在未看到时保持预谋状态而拿起的行为是偷盗,所以在那里可以看到预谋取。''Taṃ maññamāno taṃ avaharī''ti pāḷiyā ca sametīti. 这与"认为是那个而拿走"的经文也相符。Tattha yvāyaṃ ''sace sāṭako bhavissati, gaṇhissāmī''tiādinā nayena pavatto parikappo, ayaṃ ''bhaṇḍaparikappo'' nāma. 其中像"如果是衣服我就拿"这样的预谋,这被称为"对物品的预谋"。


Okāsaparikappo pana evaṃ veditabbo – idhekacco lolabhikkhu parapariveṇaṃ vā kulagharaṃ vā araññe kammantasālaṃ vā pavisitvā tattha kathāsallāpena nisinno kiñci lobhaneyyaṃ parikkhāraṃ oloketi, olokento ca pana disvā dvārapamukhaheṭṭhāpāsādapariveṇadvārakoṭṭhakarukkhamūlādivasena paricchedaṃ katvā ‘‘sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā vicaranto viya etesaṃyeva dassāmi; no ce passissanti, harissāmī’’ti parikappeti. Tassa taṃ ādāya parikappitaparicchedaṃ atikkantamatte pārājikaṃ. Sace upacārasīmaṃ parikappeti, tadabhimukhova gacchanto kammaṭṭhānādīni manasi karonto vā aññavihito vā asatiyā upacārasīmaṃ atikkamati, bhaṇḍadeyyaṃ. Athāpissa taṃ ṭhānaṃ pattassa coro vā hatthī vā vāḷamigo vā mahāmegho vā vuṭṭhahati, so ca tamhā upaddavā muccitukamyatāya sahasā taṃ ṭhānaṃ atikkamati, bhaṇḍadeyyameva. Keci panettha ‘‘yasmā mūleva theyyacittena gahitaṃ, tasmā na rakkhati, avahāroyevā’’ti vadanti. Ayaṃ tāva mahāaṭṭhakathānayo. Mahāpaccariyaṃ pana ‘‘sacepi so antoparicchede hatthiṃ vā assaṃ vā abhiruhitvā taṃ neva pājeti, na pājāpeti; paricchede atikkantepi pārājikaṃ natthi, bhaṇḍadeyyamevā’’ti vuttaṃ. Tatra yvāyaṃ ‘‘sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā vicaranto viya etesaṃyeva dassāmī’’ti pavatto parikappo, ayaṃ ‘‘okāsaparikappo’’ nāma.

Evamimesaṃ dvinnampi parikappānaṃ vasena parikappetvā gaṇhato avahāro ‘‘parikappāvahāro’’ti veditabbo.

Paṭicchādetvā pana avaharaṇaṃ paṭicchannāvahāro. So evaṃ veditabbo – yo bhikkhu manussānaṃ uyyānādīsu kīḷantānaṃ vā pavisantānaṃ vā omuñcitvā ṭhapitaṃ alaṅkārabhaṇḍaṃ disvā ‘‘sace onamitvā gahessāmi, ‘kiṃ samaṇo gaṇhātī’ti maṃ jānitvā viheṭheyyu’’nti paṃsunā vā paṇṇena vā paṭicchādeti – ‘‘pacchā gaṇhissāmī’’ti, tassa ettāvatā uddhāro natthīti na tāva avahāro hoti. Yadā pana te manussā antogāmaṃ pavisitukāmā taṃ bhaṇḍakaṃ vicinantāpi apassitvā ‘‘idāni andhakāro, sve jānissāmā’’ti sālayā eva gatā honti. Athassa taṃ uddharato uddhāre pārājikaṃ. ‘‘Paṭicchannakāleyeva taṃ mama santaka’’nti sakasaññāya vā ‘‘gatā dāni te, chaḍḍitabhaṇḍaṃ ida’’nti paṃsukūlasaññāya vā gaṇhantassa pana bhaṇḍadeyyaṃ. Tesu dutiyadivase āgantvā vicinitvā adisvā dhuranikkhepaṃ katvā gatesupi gahitaṃ bhaṇḍadeyyameva. Kasmā? Yasmā tassa payogena tehi na diṭṭhaṃ, yo pana tathārūpaṃ bhaṇḍaṃ disvā yathāṭhāne ṭhitaṃyeva appaṭicchādetvā theyyacitto pādena akkamitvā kaddame vā vālikāya vā paveseti, tassa pavesitamatteyeva pārājikaṃ.


Okāsaparikappo pana evaṃ veditabbo – idhekacco lolabhikkhu parapariveṇaṃ vā kulagharaṃ vā araññe kammantasālaṃ vā pavisitvā tattha kathāsallāpena nisinno kiñci lobhaneyyaṃ parikkhāraṃ oloketi, olokento ca pana disvā dvārapamukhaheṭṭāpāsādapariveṇadvārakoṭṭhakarukkhamūlādivasena paricchedaṃ katvā ''sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā vicaranto viya etesaṃyeva dassāmi; no ce passissanti, harissāmī''ti parikappeti. 预谋取的方式应这样理解 - 这里有一个贪心的比丘，进入他人的家、寺院或森林中的工作场所，坐在那里通过闲聊观察任何可贪之物，观察时看到门口、房子底下、树根等地方的障碍后，想道：“如果他们在这里看到我,我就像是想被看见一样拿走;如果他们看不到我,我就拿走。”因此,他以此计划而拿走的行为构成波罗夷罪。Sace upacārasīmaṃ parikappeti, tadabhimukhova gacchanto kammaṭṭhānādīni manasi karonto vā aññavihito vā asatiyā upacārasīmaṃ atikkamati, bhaṇḍadeyyaṃ. 如果他预谋在可接近的范围内,而在接近时想到工作地点等,无论是自我安置还是不在,若超过可接近的范围,则构成对物品的拿取。Athāpissa taṃ ṭhānaṃ pattassa coro vā hatthī vā vāḷamigo vā mahāmegho vā vuṭṭhahati, so ca tamhā upaddavā muccitukamyatāya sahasā taṃ ṭhānaṃ atikkamati, bhaṇḍadeyyameva. 如果他到达那个地方时,有小偷、象、野兽或大雨出现,因想要逃避而突然超过那个地方,则仍然是对物品的拿取。Keci panettha ''yasmā mūleva theyyacittena gahitaṃ, tasmā na rakkhati, avahāroyevā''ti vadanti. 有人说：“因为是从根本上被贪心拿走的,所以不受保护,这就是偷盗。”这就是大注释的说法。Mahāpaccariyaṃ pana ''sacepi so antoparicchede hatthiṃ vā assaṃ vā abhiruhitvā taṃ neva pājeti, na pājāpeti; paricchede atikkantepi pārājikaṃ natthi, bhaṇḍadeyyamevā''ti vuttaṃ. 在大叶经中说：“即使他在内部障碍上骑上象或马,也不构成罪;即使超过障碍也没有波罗夷罪,只是对物品的拿取。”Tatra yvāyaṃ ''sace maṃ etthantare passissanti, daṭṭhukāmatāya gahetvā vicaranto viya etesaṃyeva dassāmi''ti pavatto parikappo, ayaṃ ''okāsaparikappo'' nāma. 其中像“如果他们在这里看到我,我就像是想被看见一样拿走”这样的预谋,被称为“可接近的预谋”。
Evamimesaṃ dvinnampi parikappānaṃ vasena parikappetvā gaṇhato avahāro ''parikappāvahāro''ti veditabbo. 这样根据这两种预谋而拿走的行为应理解为“预谋取”。
Paṭicchādetvā pana avaharaṇaṃ paṭicchannāvahāro. 但遮盖后拿走的行为被称为“遮盖取”。So evaṃ veditabbo – yo bhikkhu manussānaṃ uyyānādīsu kīḷantānaṃ vā pavisantānaṃ vā omuñcitvā ṭhapitaṃ alaṅkārabhaṇḍaṃ disvā ''sace onamitvā gahessāmi, 'kiṃ samaṇo gaṇhātī'ti maṃ jānitvā viheṭheyyu''nti paṃsunā vā paṇṇena vā paṭicchādeti – ''pacchā gaṇhissāmī''ti, tassa ettāvatā uddhāro natthīti na tāva avahāro hoti. 这应这样理解 - 有比丘看到人们在玩耍或进入时,看到被放置的装饰物品,想道：“如果我轻轻拿走,他们会知道我在偷吗？”于是用草或叶子遮盖起来，想着“之后我会拿走”，但在此时并不构成偷盗。Yadā pana te manussā antogāmaṃ pavisitukāmā taṃ bhaṇḍakaṃ vicinantāpi apassitvā ''idāni andhakāro, sve jānissāmā''ti sālayā eva gatā honti. 当这些人想要进入时,即使寻找那物品也看不见,便想着“现在是黑暗,明天再来看看”，就这样离开。Athassa taṃ uddharato uddhāre pārājikaṃ. 但当他拿起时就犯波罗夷罪。''Paṭicchannakāleyeva taṃ mama santaka''nti sakasaññāya vā ''gatā dāni te, chaḍḍitabhaṇḍaṃ ida''nti paṃsukūlasaññāya vā gaṇhantassa pana bhaṇḍadeyyaṃ. 当他在遮盖的时候想“这是我的东西”或在想“他们现在走了,这就是扔掉的物品”时,则应赔偿。Tesu dutiyadivase āgantvā vicinitvā adisvā dhuranikkhepaṃ katvā gatesupi gahitaṃ bhaṇḍadeyyameva. 在第二天回来寻找时,即使没有看到,也因抛弃而拿走的仍应赔偿。Kasmā? Yasmā tassa payogena tehi na diṭṭhaṃ, yo pana tathārūpaṃ bhaṇḍaṃ disvā yathāṭhāne ṭhitaṃyeva appaṭicchādetvā theyyacitto pādena akkamitvā kaddame vā vālikāya vā paveseti, tassa pavesitamatteyeva pārājikaṃ. 为什么呢？因为通过这样的方式他们没有看到,而看到那样的物品时,若在原处不加遮掩地用脚或石头等放入,则在放入的瞬间就构成波罗夷罪。


Kusaṃ saṅkāmetvā pana avaharaṇaṃ ‘‘kusāvahāro’’ti vuccati. Sopi evaṃ veditabbo – yo bhikkhu kusaṃ pātetvā cīvare bhājiyamāne attano koṭṭhāsassa samīpe ṭhitaṃ appagghataraṃ vā mahagghataraṃ vā samasamaṃ vā agghena parassa koṭṭhāsaṃ haritukāmo attano koṭṭhāse patitaṃ kusadaṇḍakaṃ parassa koṭṭhāse pātetukāmo uddharati, rakkhati tāva. Parassa koṭṭhāse pāteti, rakkhateva. Yadā pana tasmiṃ patite parassa koṭṭhāsato parassa kusadaṇḍakaṃ uddharati, uddhaṭamatte pārājiko hoti. Sace paṭhamataraṃ parakoṭṭhāsato kusadaṇḍakaṃ uddharati attano koṭṭhāse pātetukāmatāya uddhāre rakkhati , pātane rakkhati. Attano koṭṭhāsato pana attano kusadaṇḍakaṃ uddharati, uddhāreyeva rakkhati. Taṃ uddharitvā parakoṭṭhāse pātentassa hatthato muttamatte pārājikaṃ.

Sace pana dvīsupi koṭṭhāsesu patitadaṇḍake adassanaṃ gameti, tato avasesabhikkhūsu gatesu itaro ‘‘‘mayhaṃ, bhante, daṇḍako na paññāyatī’ti. ‘Mayhampi, āvuso, na paññāyatī’ti. ‘Katamo pana, bhante, mayhaṃ bhāgo’ti? ‘Ayaṃ tuyhaṃ bhāgo’’’ti attano bhāgaṃ dasseti, tasmiṃ vivaditvā vā avivaditvā vā taṃ gaṇhitvā gate itaro tassa bhāgaṃ uddharati, uddhāre pārājikaṃ. Sacepi tena ‘‘ahaṃ mama bhāgaṃ tuyhaṃ na demi, tvaṃ pana attano bhāgaṃ ñatvā gaṇhā’’ti vutte ‘‘nāyaṃ mamā’’ti jānantopi tasseva bhāgaṃ gaṇhāti, uddhāre pārājikaṃ. Sace pana itaro ‘‘ayaṃ tuyhaṃ bhāgo, ayaṃ mayhaṃ bhāgoti kiṃ iminā vivādenā’’ti cintetvā ‘‘mayhaṃ vā patto hotu, tumhākaṃ vā, yo varabhāgo taṃ tumhe gaṇhathā’’ti vadati, dinnakaṃ nāma gahitaṃ hoti, natthettha avahāro. Sacepi so vivādabhīruko bhikkhu ‘‘yaṃ tuyhaṃ ruccati, taṃ gaṇhā’’ti vutto attano pattaṃ varabhāgaṃ ṭhapetvā lāmakaṃyeva gahetvā gacchati, tato itarassa vicinitāvasesaṃ gaṇhantassāpi avahāro natthevāti.

Aṭṭhakathāsupana vuttaṃ – ‘‘imasmiṃ ṭhāne kusasaṅkāmanavasena cīvarabhājanīyameva ekaṃ āgataṃ, catunnampi pana paccayānaṃ uppattiñca bhājanīyañca nīharitvā dassetabba’’nti evañca vatvā cīvarakkhandhake‘‘paṭiggaṇhātu me, bhante, bhagavā sīveyyakaṃ dussayugaṃ; bhikkhusaṅghassa ca gahapaticīvaraṃ anujānātū’’ti (mahāva. 337) idaṃ jīvakavatthuṃ ādiṃ katvā uppannacīvarakathā, senāsanakkhandhake ‘‘tena kho pana samayena rājagahaṃ dubbhikkhaṃ hoti, manussā na sakkonti saṅghabhattaṃ kātuṃ, icchanti uddesabhattaṃ nimantanaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikaṃ kātu’’nti (cūḷava. 325) idaṃ suttamādiṃ katvā piṇḍapātakathā, senāsanakkhandhakeyeva ‘‘tena kho pana samayena sattarasavaggiyā bhikkhū aññataraṃ paccantimaṃ mahāvihāraṃ paṭisaṅkharonti – ‘idha mayaṃ vassaṃ vasissāmā’ti. Addasaṃsu kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū vihāraṃ paṭisaṅkharonte’’ti (cūḷava. 316) idaṃ chabbaggiyavatthuṃ ādiṃ katvā āgatasenāsanakathā, tadavasāne ca sappiādibhesajjakathā vitthārena kathitā. Mayaṃ pana taṃ sabbaṃ āgatāgataṭṭhāneyeva kathayissāma; evaṃ kathane kāraṇaṃ pubbe vuttameva.

Kusasaṅkāmanavatthukathā niṭṭhitā.

139. Ito paraṃ jantāgharavatthu uttānatthameva.



Kusaṃ saṅkāmetvā pana avaharaṇaṃ ''kusāvahāro''ti vuccati. 移动草而拿走的行为被称为"草移取"。Sopi evaṃ veditabbo – yo bhikkhu kusaṃ pātetvā cīvare bhājiyamāne attano koṭṭhāsassa samīpe ṭhitaṃ appagghataraṃ vā mahagghataraṃ vā samasamaṃ vā agghena parassa koṭṭhāsaṃ haritukāmo attano koṭṭhāse patitaṃ kusadaṇḍakaṃ parassa koṭṭhāse pātetukāmo uddharati, rakkhati tāva. 这也应该这样理解 - 当比丘在分配衣服时投草,想要拿走别人份额中价值较低或较高或相等的部分,为了把自己份额中的草杆移到别人份额中而拿起时,暂时无罪。Parassa koṭṭhāse pāteti, rakkhateva. 放到别人份额中时,仍然无罪。Yadā pana tasmiṃ patite parassa koṭṭhāsato parassa kusadaṇḍakaṃ uddharati, uddhaṭamatte pārājiko hoti. 但当那个草杆落下后,从别人的份额中拿起别人的草杆时,在拿起的瞬间就犯波罗夷罪。Sace paṭhamataraṃ parakoṭṭhāsato kusadaṇḍakaṃ uddharati attano koṭṭhāse pātetukāmatāya uddhāre rakkhati , pātane rakkhati. 如果先从别人的份额中拿起草杆,想要放到自己的份额中,拿起和放下时都无罪。Attano koṭṭhāsato pana attano kusadaṇḍakaṃ uddharati, uddhāreyeva rakkhati. 但从自己的份额中拿起自己的草杆时,在拿起时就无罪。Taṃ uddharitvā parakoṭṭhāse pātentassa hatthato muttamatte pārājikaṃ. 拿起后放到别人份额中时,在离开手的瞬间就犯波罗夷罪。
Sace pana dvīsupi koṭṭhāsesu patitadaṇḍake adassanaṃ gameti, tato avasesabhikkhūsu gatesu itaro '''mayhaṃ, bhante, daṇḍako na paññāyatī'ti. 'Mayhampi, āvuso, na paññāyatī'ti. 'Katamo pana, bhante, mayhaṃ bhāgo'ti? 'Ayaṃ tuyhaṃ bhāgo'''ti attano bhāgaṃ dasseti, tasmiṃ vivaditvā vā avivaditvā vā taṃ gaṇhitvā gate itaro tassa bhāgaṃ uddharati, uddhāre pārājikaṃ. 如果在两个份额中都看不到草杆,其他比丘离开后,一个说"尊者,我的草杆看不到了","朋友,我的也看不到","那么,尊者,哪个是我的份额?","这是你的份额",他指出自己的份额,无论争论与否,拿走后离开,另一个人拿走他的份额,在拿起时就犯波罗夷罪。Sacepi tena ''ahaṃ mama bhāgaṃ tuyhaṃ na demi, tvaṃ pana attano bhāgaṃ ñatvā gaṇhā''ti vutte ''nāyaṃ mamā''ti jānantopi tasseva bhāgaṃ gaṇhāti, uddhāre pārājikaṃ. 即使他说"我不给你我的份额,你知道自己的份额就拿走",虽然知道"这不是我的",还是拿走他的份额,在拿起时就犯波罗夷罪。Sace pana itaro ''ayaṃ tuyhaṃ bhāgo, ayaṃ mayhaṃ bhāgoti kiṃ iminā vivādenā''ti cintetvā ''mayhaṃ vā patto hotu, tumhākaṃ vā, yo varabhāgo taṃ tumhe gaṇhathā''ti vadati, dinnakaṃ nāma gahitaṃ hoti, natthettha avahāro. 但如果另一个人想"这是你的份额,这是我的份额,有什么好争论的",说"无论是归我还是归你,你拿走更好的那份",这就是给予,这里没有偷盗。Sacepi so vivādabhīruko bhikkhu ''yaṃ tuyhaṃ ruccati, taṃ gaṇhā''ti vutto attano pattaṃ varabhāgaṃ ṭhapetvā lāmakaṃyeva gahetvā gacchati, tato itarassa vicinitāvasesaṃ gaṇhantassāpi avahāro natthevāti. 即使那个害怕争论的比丘被说"你喜欢哪个就拿哪个"时,把更好的那份留给自己,只拿走较差的离开,之后另一个人拿走剩下的,也没有偷盗。
Aṭṭhakathāsupana vuttaṃ – ''imasmiṃ ṭhāne kusasaṅkāmanavasena cīvarabhājanīyameva ekaṃ āgataṃ, catunnampi pana paccayānaṃ uppattiñca bhājanīyañca nīharitvā dassetabba''nti evañca vatvā cīvarakkhandhake''paṭiggaṇhātu me, bhante, bhagavā sīveyyakaṃ dussayugaṃ; bhikkhusaṅghassa ca gahapaticīvaraṃ anujānātū''ti (mahāva. 337) idaṃ jīvakavatthuṃ ādiṃ katvā uppannacīvarakathā, senāsanakkhandhake ''tena kho pana samayena rājagahaṃ dubbhikkhaṃ hoti, manussā na sakkonti saṅghabhattaṃ kātuṃ, icchanti uddesabhattaṃ nimantanaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadikaṃ kātu''nti (cūḷava. 325) idaṃ suttamādiṃ katvā piṇḍapātakathā, senāsanakkhandhakeyeva ''tena kho pana samayena sattarasavaggiyā bhikkhū aññataraṃ paccantimaṃ mahāvihāraṃ paṭisaṅkharonti – 'idha mayaṃ vassaṃ vasissāmā'ti. Addasaṃsu kho chabbaggiyā bhikkhū sattarasavaggiye bhikkhū vihāraṃ paṭisaṅkharonte''ti (cūḷava. 316) idaṃ chabbaggiyavatthuṃ ādiṃ katvā āgatasenāsanakathā, tadavasāne ca sappiādibhesajjakathā vitthārena kathitā. 但在注释书中说:"在这个地方,只是通过移动草来说明分配衣服的方法,但应该提取并说明四种资具的获得和分配。"这样说后,从衣品中的"尊者,请世尊接受我的斯维亚(Sīveyya)布料一对;请允许居士给比丘僧团布料"这个耆婆(Jīvaka)的事例开始,讲述获得衣服的方法,从住所品中的"那时王舍城(Rājagaha)发生饥荒,人们无法供养僧团食物,想要供养指定食物、邀请食物、抽签食物、半月食物、布萨日食物、月初食物"这段经文开始,讲述托钵食的方法,从住所品中的"那时十七群比丘修缮一座边远的大寺院,想'我们要在这里度过雨安居'。六群比丘看到十七群比丘在修缮寺院"这个六群比丘的事例开始,讲述获得住所的方法,最后详细讲述了酥油等药物的方法。Mayaṃ pana taṃ sabbaṃ āgatāgataṭṭhāneyeva kathayissāma; evaṃ kathane kāraṇaṃ pubbe vuttameva. 但我们将在各自的地方讲述这一切;这样讲述的原因前面已经说过了。
Kusasaṅkāmanavatthukathā niṭṭhitā. 草竹桥事例的讨论结束。
Ito paraṃ jantāgharavatthu uttānatthameva. 从这里开始,浴室的事例意思很明显。

140. Pañcasu vighāsavatthūsu te bhikkhū anupasampannena kappiyaṃ kārāpetvā paribhuñjiṃsu. Vighāsaṃ pana gaṇhantena khāditāvasesaṃ chaḍḍitaṃ gahetabbaṃ. Yadi sakkoti khādante chaḍḍāpetvā gaṇhituṃ, etampi vaṭṭati. Attaguttatthāya pana parānuddayatāya ca na gahetabbaṃ.

141. Odanakhādanīyapūvaucchutimbarūsakabhājanīyavatthūsu aparassa bhāgaṃ dehīti asantaṃ puggalaṃ āha. Amūlakaṃ aggahesīti sāmikesu dentesu evaṃ aggahesi. Anāpatti bhikkhu pārājikassāti sāmikehi dinnaṃ aggahesi; tenassa anāpatti vuttā. Āpatti sampajānamusāvāde pācittiyassāti yo panānena sampajānamusāvādo vutto, tasmiṃ pācittiyaṃ āha; parato tekaṭulayāguvatthumhi viya. Gahaṇe pana ayaṃ vinicchayo – saṅghassa santakaṃ sammatena vā āṇattehi vā ārāmikādīhi diyyamānaṃ, gihīnañca santakaṃ sāmikena vā āṇattena vā diyyamānaṃ ‘‘aparassa bhāgaṃ dehī’’ti vatvā gaṇhato bhaṇḍadeyyaṃ. Aññena diyyamānaṃ gaṇhanto bhaṇḍagghena kāretabbo. Asammatena vā anāṇattena vā diyyamāne ‘‘aparampi bhāgaṃ dehī’’ti vatvā vā kūṭavassāni gaṇetvā vā gaṇhanto pattacatukke viya tassuddhāreyeva bhaṇḍagghena kāretabbo. Itarehi diyyamānaṃ evaṃ gaṇhato bhaṇḍadeyyaṃ. Sāmikena pana ‘‘imassa dehī’’ti dāpitaṃ vā sayaṃ dinnaṃ vā sudinnanti ayamettha sabbaaṭṭhakathāvinicchayato sāro.

142-3. Odaniyagharādivatthūsu – odaniyagharaṃ nāma vikkāyikabhattapacanagharaṃ. Sūnagharaṃ nāma vikkāyikamaṃsapacanagharaṃ. Pūvagharaṃ nāma vikkāyikakhajjakapacanagharaṃ. Sesamettha, parikkhāravatthūsu ca pākaṭameva.

144. Pīṭhavatthusmiṃ – so bhikkhu parikappetvā ‘‘etaṃ ṭhānaṃ sampattaṃ gaṇhissāmī’’ti saṅkāmesi. Tenassa saṅkāmane avahāro natthi. Saṅkāmetvā pana parikappitokāsato gahaṇe pārājikaṃ vuttaṃ. Evaṃ haranto ca yadi pīṭhake theyyacittaṃ natthi, thavikaṃ agghāpetvā kāretabbo. Atha pīṭhakepi atthi, ubho agghāpetvā kāretabboti. Bhisiādīni tīṇi vatthūni pākaṭāneva.

146. Vissāsaggāhādīsu tīsu vatthūsu gahaṇe anāpatti, āharāpentesu bhaṇḍadeyyaṃ. Piṇḍāya paviṭṭhassa paṭiviso antoupacārasīmāyaṃ ṭhitasseva gahetuṃ vaṭṭati. Yadi pana dāyakā ‘‘bahiupacāraṭṭhānampi bhante, bhāgaṃ gaṇhatha, āgantvā paribhuñjissantī’’ti vadanti, evaṃ antogāmaṭṭhānampi gahetuṃ vaṭṭati. Sesamettha uttānatthameva.

148-

Pañcasu vighāsavatthūsu te bhikkhū anupasampannena kappiyaṃ kārāpetvā paribhuñjiṃsu. 在五种饮食物中，那些比丘以未受戒的方式进行准备而享用。Vighāsaṃ pana gaṇhantena khāditāvasesaṃ chaḍḍitaṃ gahetabbaṃ. 但在享用饮食时，吃剩的部分应当被抛弃。Yadi sakkoti khādante chaḍḍāpetvā gaṇhituṃ, etampi vaṭṭati. 如果可以在吃的时候抛弃而拿走，这也是可以的。Attaguttatthāya pana parānuddayatāya ca na gahetabbaṃ. 但为了自我保护和对他人的怜悯则不应拿走。
Odanakhādanīyapūvaucchutimbarūsakabhājanīyavatthūsu aparassa bhāgaṃ dehīti asantaṃ puggalaṃ āha. 在米饭、食物、菜肴、饮料等方面，要求给予他人部分的行为是对不善之人的说法。Amūlakaṃ aggahesīti sāmikesu dentesu evaṃ aggahesi. 在与伙伴分享时，若不接受无根的，则应如此接受。Anāpatti bhikkhu pārājikassāti sāmikehi dinnaṃ aggahesi; tenassa anāpatti vuttā. 不犯波罗夷罪的比丘接受伙伴给予的物品，因此说他无罪。Āpatti sampajānamusāvāde pācittiyassāti yo panānena sampajānamusāvādo vutto, tasmiṃ pācittiyaṃ āha; parato tekaṭulayāguvatthumhi viya. 关于有意识的谎言而犯的罪，若是被提及的则应视为波罗夷罪；就像在其他的情况下。Gahaṇe pana ayaṃ vinicchayo – saṅghassa santakaṃ sammatena vā āṇattehi vā ārāmikādīhi diyyamānaṃ, gihīnañca santakaṃ sāmikena vā āṇattena vā diyyamānaṃ ''aparassa bhāgaṃ dehī''ti vatvā gaṇhato bhaṇḍadeyyaṃ. 在接受时的判断是 - 对于僧团的财物，若是被认可的或被指示的，从园丁等处给予的，或从家庭中给予的，若说“请给予他人部分”，则应视为偷盗。Aññena diyyamānaṃ gaṇhanto bhaṇḍagghena kāretabbo. 接受其他人给予的物品时，应按物品的价值来处理。Asammatena vā anāṇattena vā diyyamāne ''aparampi bhāgaṃ dehī''ti vatvā vā kūṭavassāni gaṇetvā vā gaṇhanto pattacatukke viya tassuddhāreyeva bhaṇḍagghena kāretabbo. 若是未被认可或未被指示的给予时，若说“请给予他人部分”或计算雨水等，应按物品的价值来处理。Itarehi diyyamānaṃ evaṃ gaṇhato bhaṇḍadeyyaṃ. 其他人给予的物品应如此处理。Sāmikena pana ''imassa dehī''ti dāpitaṃ vā sayaṃ dinnaṃ vā sudinnanti ayamettha sabbaaṭṭhakathāvinicchayato sāro. 但若是伙伴说“请给予这个”或自己给予的物品，则在这里应根据所有注释的判断来处理。
142-3. Odaniyagharādivatthūsu – odaniyagharaṃ nāma vikkāyikabhattapacanagharaṃ. 在米饭房等方面 - 米饭房是指售卖米饭的地方。Sūnagharaṃ nāma vikkāyikamaṃsapacanagharaṃ. 肉房是指售卖肉类的地方。Pūvagharaṃ nāma vikkāyikakhajjakapacanagharaṃ. 粮食房是指售卖干粮的地方。Sesamettha, parikkhāravatthūsu ca pākaṭameva. 其他的在这里和配料方面也是显而易见的。
Pīṭhavatthusmiṃ – so bhikkhu parikappetvā ''etaṃ ṭhānaṃ sampattaṃ gaṇhissāmī''ti saṅkāmesi. 在座位上 - 那位比丘考虑到“我将在这个地方拿走”而思考。Tenassa saṅkāmane avahāro natthi. 因此他在思考时并没有犯错。Saṅkāmetvā pana parikappitokāsato gahaṇe pārājikaṃ vuttaṃ. 但在思考后，若在准备的地方拿走则犯波罗夷罪。Evaṃ haranto ca yadi pīṭhake theyyacittaṃ natthi, thavikaṃ agghāpetvā kāretabbo. 如此拿走时，如果在座位上没有贪心，则应按价值处理。Atha pīṭhakepi atthi, ubho agghāpetvā kāretabboti. 若在座位上也有，则应按两者的价值来处理。Bhisiādīni tīṇi vatthūni pākaṭāneva. 三种物品如黄油等是显而易见的。
Vissāsaggāhādīsu tīsu vatthūsu gahaṇe anāpatti, āharāpentesu bhaṇḍadeyyaṃ. 在信任、接受等三种物品的接受中，无罪，但在拿走时则视为偷盗。Piṇḍāya paviṭṭhassa paṭiviso antoupacārasīmāyaṃ ṭhitasseva gahetuṃ vaṭṭati. 对于进入托钵的地方，应在内部的可接近范围内拿走。如果施主说：“尊者，在外面的可接近范围内也请拿走部分，回来后再享用”，则在内部的地方也可拿走。Yadi pana dāyakā ''bahiupacāraṭṭhānampi bhante, bhāgaṃ gaṇhatha, āgantvā paribhuñjissantī''ti vadanti, evaṃ antogāmaṭṭhānampi gahetuṃ vaṭṭati. 如果施主说“在外面的可接近范围内也请拿走部分，回来后再享用”，则在内部的地方也可拿走。Sesamettha uttānatthameva. 其他的在这里意思很明显。

9. Sattasu ambacorakādivatthūsu paṃsukūlasaññāya gahaṇe anāpatti, āharāpentesu bhaṇḍadeyyaṃ, theyyacittena paribhoge pārājikaṃ. Tatrāyaṃ vinicchayo – sāmikāpi sālayā, corāpi sālayā, paṃsukūlasaññāya khādantassa bhaṇḍadeyyaṃ, theyyacittena gaṇhato uddhāreyeva avahāro, bhaṇḍaṃ agghāpetvā kāretabbo. Sāmikā sālayā, corā nirālayā, eseva nayo. Sāmikā nirālayā, corā sālayā; ‘‘puna gaṇhissāmā’’ti kismiñcideva gahanaṭṭhāne khipitvā gatā, eseva nayo. Ubhopi nirālayā, paṃsukūlasaññāya khādato anāpatti, theyyacittena dukkaṭaṃ.

Saṅghassa ambādīsu pana saṅghārāme jātaṃ vā hotu, ānetvā dinnaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ avaharantassa pārājikaṃ. Paccante corupaddavena gāmesu vuṭṭhahantesu bhikkhūpi vihāre chaḍḍetvā ‘‘puna āvasante janapade āgamissāmā’’ti saussāhāva gacchanti. Bhikkhū tādisaṃ vihāraṃ patvā ambapakkādīni ‘‘chaḍḍitakānī’’ti paṃsukūlasaññāya paribhuñjanti, anāpatti; theyyacittena paribhuñjato avahāro hoti, bhaṇḍaṃ agghāpetvā kāretabbo.

Mahāpaccariyaṃ pana saṅkhepaṭṭhakathāyañca avisesena vuttaṃ – ‘‘chaḍḍitavihāre pana phalāphalaṃ theyyacittena paribhuñjato pārājikaṃ. Kasmā? Āgatānāgatānaṃ santakattā’’ti. Gaṇasantake pana puggalike ca saussāhamattameva pamāṇaṃ. Sace pana tato ambapakkādiṃ kulasaṅgahaṇatthāya deti, kuladūsakadukkaṭaṃ. Theyyacittena dento agghena kāretabbo. Saṅghikepi eseva nayo. Senāsanatthāya niyamitaṃ kulasaṅgahaṇatthāya dadato dukkaṭaṃ, issaravatāya thullaccayaṃ, theyyacittena pārājikaṃ. No ce vatthu pahoti, agghena kāretabbo. Bahi upacārasīmāya nisīditvā issaravatāya paribhuñjato gīvā. Ghaṇṭiṃ paharitvā kālaṃ ghosetvā ‘‘mayhaṃ pāpuṇātī’’ti khāditaṃ sukhāditaṃ. Ghaṇṭiṃ apaharitvā kālameva ghosetvā, ghaṇṭimeva paharitvā kālaṃ aghosetvā, ghaṇṭimpi apaharitvā kālampi aghosetvā aññesaṃ natthibhāvaṃ ñatvā ‘‘mayhaṃ pāpuṇātī’’ti khāditampi sukhāditameva. Pupphārāmavatthudvayaṃ pākaṭameva.

150. Vuttavādakavatthuttaye vutto vajjemīti tayā vutto hutvā ‘‘tava vacanena vadāmī’’ti attho. Anāpatti bhikkhu pārājikassāti sāmikehi dinnattā anāpatti. Na ca, bhikkhave, ‘‘vutto vajjemī’’ti vattabboti ‘‘ahaṃ tayā vutto hutvā tava vacanena vadāmī’’ti evaṃ añño bhikkhu aññena bhikkhunā na vattabboti attho. Paricchedaṃ pana katvā ‘‘itthannāmaṃ tava vacanena gaṇhissāmī’’ti vattuṃ vaṭṭati. Vutto vajjehīti mayā vutto hutvā mama vacanena vadehīti attho. Sesaṃ vuttanayameva. Imesupi ca dvīsu vatthūsu paricchedaṃ katvā vattuṃ vaṭṭati. Ettāvatā hi upārambhā mutto hotīti.

151-2. Maṇivatthuttayassa majjhime vatthusmiṃ – nāhaṃ akallakoti nāhaṃ gilānoti attho. Sesaṃ pākaṭameva.



Sattasu ambacorakādivatthūsu paṃsukūlasaññāya gahaṇe anāpatti, āharāpentesu bhaṇḍadeyyaṃ, theyyacittena paribhoge pārājikaṃ. 在七种水果等物品中，若以草衣的名义接受则无罪，而拿走时应视为偷盗，若以贪心享用则犯波罗夷罪。Tatrāyaṃ vinicchayo – sāmikāpi sālayā, corāpi sālayā, paṃsukūlasaññāya khādantassa bhaṇḍadeyyaṃ, theyyacittena gaṇhato uddhāreyeva avahāro, bhaṇḍaṃ agghāpetvā kāretabbo. 这里的判断是 - 伙伴也在家中，小偷也在家中，若以草衣的名义吃掉物品，则应按物品的价值来处理，若以贪心拿走则犯错。Sāmikā sālayā, corā nirālayā, eseva nayo. 伙伴在家中，小偷在外中，情况相同。Sāmikā nirālayā, corā sālayā; ''puna gaṇhissāmā''ti kismiñcideva gahanaṭṭhāne khipitvā gatā, eseva nayo. 伙伴在外中，小偷在家中；若在某个地方说“我们再来拿”，情况相同。Ubhopi nirālayā, paṃsukūlasaññāya khādato anāpatti, theyyacittena dukkaṭaṃ. 两者在外中，若以草衣的名义吃掉则无罪，若以贪心则犯轻罪。
Saṅghassa ambādīsu pana saṅghārāme jātaṃ vā hotu, ānetvā dinnaṃ vā pañcamāsakaṃ vā atirekapañcamāsakaṃ vā agghanakaṃ avaharantassa pārājikaṃ. 对于僧团的水果等物品，无论是从僧团中获得还是从外面带来的，若是额外的部分则犯波罗夷罪。Paccante corupaddavena gāmesu vuṭṭhahantesu bhikkhūpi vihāre chaḍḍetvā ''puna āvasante janapade āgamissāmā''ti saussāhāva gacchanti. 在偏远地区，小偷的骚扰使得比丘们在寺庙中被迫抛弃，想着“我们将再次回到村庄”。Bhikkhū tādisaṃ vihāraṃ patvā ambapakkādīni ''chaḍḍitakānī''ti paṃsukūlasaññāya paribhuñjanti, anāpatti; theyyacittena paribhuñjato avahāro hoti, bhaṇḍaṃ agghāpetvā kāretabbo. 比丘们到达这样的寺庙后，以草衣的名义享用被抛弃的水果等，因而无罪；若以贪心享用则犯错，应按物品的价值来处理。
Mahāpaccariyaṃ pana saṅkhepaṭṭhakathāyañca avisesena vuttaṃ – ''chaḍḍitavihāre pana phalāphalaṃ theyyacittena paribhuñjato pārājikaṃ. Kasmā? Āgatānāgatānaṃ santakattā''ti. 在大注释中，简要地说：“在被抛弃的寺庙中，若以贪心享用水果等则犯波罗夷罪。为什么？因为是对已来和未来的人的财物。”Gaṇasantake pana puggalike ca saussāhamattameva pamāṇaṃ. 在群体的财物中，个人的部分只是象征性地进行。Sace pana tato ambapakkādiṃ kulasaṅgahaṇatthāya deti, kuladūsakadukkaṭaṃ. 如果从中给予水果等以维持家庭，则犯轻罪。Theyacittena dento agghena kāretabbo. 给予时应按物品的价值来处理。Saṅghikepi eseva nayo. 在僧团的情况下也是如此。Senāsanatthāya niyamitaṃ kulasaṅgahaṇatthāya dadato dukkaṭaṃ, issaravatāya thullaccayaṃ, theyyacittena pārājikaṃ. 为了住所而给予家庭的部分则犯轻罪，若以贪心则犯波罗夷罪。No ce vatthu pahoti, agghena kāretabbo. 若没有物品，则应按物品的价值来处理。Bahi upacārasīmāya nisīditvā issaravatāya paribhuñjato gīvā. 在外面的可接近范围内坐着，若以贪心享用则犯轻罪。Ghaṇṭiṃ paharitvā kālaṃ ghosetvā ''mayhaṃ pāpuṇātī''ti khāditaṃ sukhāditaṃ. 敲响钟声，宣告时间，想着“我得到了”，享用的食物是美味的。Ghaṇṭiṃ apaharitvā kālameva ghosetvā, ghaṇṭimeva paharitvā kālaṃ aghosetvā, ghaṇṭimpi apaharitvā kālampi aghosetvā aññesaṃ natthibhāvaṃ ñatvā ''mayhaṃ pāpuṇātī''ti khāditampi sukhāditameva. 若敲响钟声而不宣告时间，或只敲响钟声而不宣告时间，或敲响钟声而不宣告任何事，若知道“我得到了”，享用的食物仍然是美味的。Pupphārāmavatthudvayaṃ pākaṭameva. 花园的两种物品是显而易见的。
Vuttavādakavatthuttaye vutto vajjemīti tayā vutto hutvā ''tava vacanena vadāmī''ti attho. 在提到有争议的物品时，若说“我将以你的话说”，则是指你的意思。Anāpatti bhikkhu pārājikassāti sāmikehi dinnattā anāpatti. 因为是伙伴给予的，所以无罪。Na ca, bhikkhave, ''vutto vajjemī''ti vattabboti ''ahaṃ tayā vutto hutvā tava vacanena vadāmī''ti evaṃ añño bhikkhu aññena bhikkhunā na vattabboti attho. 而且，比丘们不应说“我将以你的话说”，而应说“我将以你的话说”，因此其他比丘不应与其他比丘说。Paricchedaṃ pana katvā ''itthannāmaṃ tava vacanena gaṇhissāmī''ti vattuṃ vaṭṭati. 但在划分后，应说“我将在此处以你的话来拿”。Vutto vajjehīti mayā vutto hutvā mama vacanena vadehīti attho. “被提及的物品”是指我说过的物品。Sesaṃ vuttanayameva. 其他的内容与前述相同。Imesupi ca dvīsu vatthūsu paricchedaṃ katvā vattuṃ vaṭṭati. 在这两种物品中也应划分后说。Ettāvatā hi upārambhā mutto hotīti. 这样一来，因而得以解脱。
151-2. Maṇivatthuttayassa majjhime vatthusmiṃ – nāhaṃ akallakoti nāhaṃ gilānoti attho. 在珠宝物品的中间部分 - “我不是不合时宜”或“我不是病重”的意思。Sesaṃ pākaṭameva. 其他的内容显而易见。

153. Sūkaravatthudvaye – kiñcāpi paṭhamassa bhikkhuno chātajjhattaṃ disvā kāruññena mocitattā anāpatti. Sāmikesu pana asampaṭicchantesu bhaṇḍadeyyaṃ, tāva mahanto vā matasūkaro āharitvā dātabbo, tadagghanakaṃ vā bhaṇḍaṃ. Sace pāsasāmike kuhiñcipi na passati, pāsasāmantā tadagghanakaṃ sāṭakaṃ vā kāsāvaṃ vā thālakaṃ vā yathā te āgatā passanti, īdise ṭhāne ṭhapetvāva gantabbaṃ, theyyacittena pana mocentassa pārājikameva. Ettha ca koci sūkaro pāsaṃ pādena kaḍḍhitvā chinnamatte pāse ṭhānācāvanadhammena ṭhānena ṭhito hoti caṇḍasote baddhanāvā viya. Koci attano dhammatāya ṭhito, koci nipanno, koci kūṭapāsena baddho hoti. Kūṭapāso nāma yassa ante dhanukaṃ vā aṅkusako vā añño vā koci daṇḍako baddho hoti, yo tattha tattha rukkhādīsu laggitvā sūkarassa gamanaṃ nivāreti. Tatra pāsaṃ kaḍḍhitvā ṭhitassa ekameva ṭhānaṃ pāsabandhanaṃ, so hi pāse muttamatte vā chinnamatte vā palāyati. Attano dhammatāya ṭhitassa bandhanañca cattāro ca pādāti pañca ṭhānāni. Nipannassa bandhanañca sayanañcāti dve ṭhānāni. Kūṭapāsabaddhassa yattha yattha gacchati, taṃ tadeva ṭhānaṃ. Tasmā taṃ tato tato mocentā dasapi vīsatipi satampi bhikkhū pārājikaṃ āpajjanti. Tattha tattha āgataṃ disvā ekameva dāsaṃ palāpento viya.

Purimānaṃ pana tiṇṇaṃ catuppadakathāyaṃ vuttanayena phandāpanaṭhānācāvanāni veditabbāni. Sunakhadaṭṭhaṃ sūkaraṃ vissajjāpentassāpi kāruññādhippāyena bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Pāsaṭṭhānaṃ pana sunakhasamīpaṃ vā asampattaṃ paṭipathaṃ gantvā paṭhamameva palāpentassa avahāro natthi. Yopi baddhasūkarassa ghāsañca pānīyañca datvā balaṃ gāhāpetvā ukkuṭṭhiṃ karoti – ‘‘utrasto palāyissatī’’ti; so ce palāyati, pārājikaṃ. Pāsaṃ dubbalaṃ katvā ukkuṭṭhisaddena palāpentassāpi eseva nayo.

Yo pana ghāsañca pānīyañca datvā gacchati, ‘‘balaṃ gahetvā palāyissatī’’ti; so ce palāyati, bhaṇḍadeyyaṃ. Pāsaṃ dubbalaṃ katvā gacchantassāpi eseva nayo. Pāsasantike satthaṃ vā aggiṃ vā ṭhapeti ‘‘chinne vā daḍḍhe vā palāyissatī’’ti. Sūkaro pāsaṃ cālento chinne vā daḍḍhe vā palāyati, bhaṇḍadeyyameva. Pāsaṃ yaṭṭhiyā saha pāteti, pacchā sūkaro taṃ maddanto gacchati , bhaṇḍadeyyaṃ. Sūkaro adūhalapāsāṇehi akkanto hoti, taṃ palāpetukāmassa adūhalaṃ kāruññena ukkhipato bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Sace ukkhittamatte agantvā pacchā gacchati, bhaṇḍadeyyameva. Ukkhipitvā ṭhapitaṃ adūhalaṃ pāteti, pacchā sūkaro taṃ maddanto gacchati, bhaṇḍadeyyaṃ. Opāte patitasūkarampi kāruññena uddharato bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Opātaṃ pūretvā nāseti, pacchā sūkaro taṃ maddanto gacchati, bhaṇḍadeyyaṃ. Sūle viddhaṃ kāruññena uddharati, bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. Sūlaṃ uddharitvā chaḍḍeti, bhaṇḍadeyyaṃ.


Sūkaravatthudvaye – kiñcāpi paṭhamassa bhikkhuno chātajjhattaṃ disvā kāruññena mocitattā anāpatti. 在两个猪的事例中 - 虽然第一个比丘看到饥饿的内心而同情地释放,无罪。Sāmikesu pana asampaṭicchantesu bhaṇḍadeyyaṃ, tāva mahanto vā matasūkaro āharitvā dātabbo, tadagghanakaṃ vā bhaṇḍaṃ. 但如果主人不同意,则应赔偿,应带来一头同样大的死猪给予,或等值的物品。Sace pāsasāmike kuhiñcipi na passati, pāsasāmantā tadagghanakaṃ sāṭakaṃ vā kāsāvaṃ vā thālakaṃ vā yathā te āgatā passanti, īdise ṭhāne ṭhapetvāva gantabbaṃ, theyyacittena pana mocentassa pārājikameva. 如果在任何地方都看不到陷阱的主人,应在陷阱附近放置等值的布料、袈裟或钵,使他们来时能看到,放在这样的地方后就应离开,但如果以偷盗心释放则犯波罗夷罪。Ettha ca koci sūkaro pāsaṃ pādena kaḍḍhitvā chinnamatte pāse ṭhānācāvanadhammena ṭhānena ṭhito hoti caṇḍasote baddhanāvā viya. 在这里,有些猪用脚拉断陷阱后,因为移动的本性而站在原地,就像在急流中被系住的船。Koci attano dhammatāya ṭhito, koci nipanno, koci kūṭapāsena baddho hoti. 有些因自身的本性而站着,有些躺着,有些被复合陷阱捆住。Kūṭapāso nāma yassa ante dhanukaṃ vā aṅkusako vā añño vā koci daṇḍako baddho hoti, yo tattha tattha rukkhādīsu laggitvā sūkarassa gamanaṃ nivāreti. 所谓复合陷阱,是指在末端绑有小弓、小钩或其他小棒,能卡在树等上阻止猪的行动。Tatra pāsaṃ kaḍḍhitvā ṭhitassa ekameva ṭhānaṃ pāsabandhanaṃ, so hi pāse muttamatte vā chinnamatte vā palāyati. 其中,拉断陷阱后站立的只有陷阱捆绑这一个地方,因为陷阱一松开或断开它就逃跑了。Attano dhammatāya ṭhitassa bandhanañca cattāro ca pādāti pañca ṭhānāni. 因自身本性而站立的有捆绑和四只脚,共五个地方。Nipannassa bandhanañca sayanañcāti dve ṭhānāni. 躺着的有捆绑和躺卧,两个地方。Kūṭapāsabaddhassa yattha yattha gacchati, taṃ tadeva ṭhānaṃ. 被复合陷阱捆住的,它走到哪里就是哪里。Tasmā taṃ tato tato mocentā dasapi vīsatipi satampi bhikkhū pārājikaṃ āpajjanti. 因此,从那里那里释放它的十个、二十个或一百个比丘都犯波罗夷罪。Tattha tattha āgataṃ disvā ekameva dāsaṃ palāpento viya. 就像看到一个奴隶到处走动而驱赶他一样。
Purimānaṃ pana tiṇṇaṃ catuppadakathāyaṃ vuttanayena phandāpanaṭhānācāvanāni veditabbāni. 但前三种四足动物的情况应按前面所说的方式理解其挣扎和移动。Sunakhadaṭṭhaṃ sūkaraṃ vissajjāpentassāpi kāruññādhippāyena bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. 即使出于同情而释放被狗咬的猪,也应赔偿,如果是出于偷盗心则犯波罗夷罪。Pāsaṭṭhānaṃ pana sunakhasamīpaṃ vā asampattaṃ paṭipathaṃ gantvā paṭhamameva palāpentassa avahāro natthi. 但如果在陷阱处或狗附近或未到达的路上首先驱赶,则不构成偷盗。Yopi baddhasūkarassa ghāsañca pānīyañca datvā balaṃ gāhāpetvā ukkuṭṭhiṃ karoti – ''utrasto palāyissatī''ti; so ce palāyati, pārājikaṃ. 即使给被捆住的猪食物和水,让它恢复力气后大喊大叫 - "它受惊会逃跑",如果它逃跑了,则犯波罗夷罪。Pāsaṃ dubbalaṃ katvā ukkuṭṭhisaddena palāpentassāpi eseva nayo. 削弱陷阱后用喊叫声驱赶的也是同样的道理。
Yo pana ghāsañca pānīyañca datvā gacchati, ''balaṃ gahetvā palāyissatī''ti; so ce palāyati, bhaṇḍadeyyaṃ. 但如果给食物和水后离开,想"它恢复力气后会逃跑",如果它逃跑了,则应赔偿。Pāsaṃ dubbalaṃ katvā gacchantassāpi eseva nayo. 削弱陷阱后离开的也是同样的道理。Pāsasantike satthaṃ vā aggiṃ vā ṭhapeti ''chinne vā daḍḍhe vā palāyissatī''ti. 在陷阱附近放置刀或火,"如果切断或烧断就会逃跑"。Sūkaro pāsaṃ cālento chinne vā daḍḍhe vā palāyati, bhaṇḍadeyyameva. 猪摇动陷阱,切断或烧断后逃跑,也应赔偿。Pāsaṃ yaṭṭhiyā saha pāteti, pacchā sūkaro taṃ maddanto gacchati , bhaṇḍadeyyaṃ. 用棍子连同陷阱一起打倒,之后猪踩着它离开,应赔偿。Sūkaro adūhalapāsāṇehi akkanto hoti, taṃ palāpetukāmassa adūhalaṃ kāruññena ukkhipato bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. 猪被压在磨石下,想要驱赶它而出于同情抬起磨石,应赔偿,如果是出于偷盗心则犯波罗夷罪。Sace ukkhittamatte agantvā pacchā gacchati, bhaṇḍadeyyameva. 如果抬起后它没有立即离开而是之后离开,也应赔偿。Ukkhipitvā ṭhapitaṃ adūhalaṃ pāteti, pacchā sūkaro taṃ maddanto gacchati, bhaṇḍadeyyaṃ. 抬起放置的磨石掉落,之后猪踩着它离开,应赔偿。Opāte patitasūkarampi kāruññena uddharato bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. 即使出于同情而拉出掉进坑里的猪,也应赔偿,如果是出于偷盗心则犯波罗夷罪。Opātaṃ pūretvā nāseti, pacchā sūkaro taṃ maddanto gacchati, bhaṇḍadeyyaṃ. 填满坑洞使之消失,之后猪踩着它离开,应赔偿。Sūle viddhaṃ kāruññena uddharati, bhaṇḍadeyyaṃ, theyyacittena pārājikaṃ. 出于同情而取下被刺穿的猪,应赔偿,如果是出于偷盗心则犯波罗夷罪。Sūlaṃ uddharitvā chaḍḍeti, bhaṇḍadeyyaṃ. 取下尖刺后丢弃,应赔偿。




Vihārabhūmiyaṃ pana pāse vā adūhalaṃ vā oḍḍentā vāretabbā – ‘‘migarūpānaṃ paṭisaraṇaṭṭhānametaṃ, mā idha evaṃ karothā’’ti. Sace ‘‘harāpetha, bhante’’ti vadanti, harāpetuṃ vaṭṭati. Atha sayaṃ haranti, sundarameva. Atha neva haranti, na harituṃ denti, rakkhaṃ yācitvā harāpetuṃ vaṭṭati. Manussā sassarakkhaṇakāle khettesu pāse ca adūhalapāsāṇādīni ca karonti – ‘‘maṃsaṃ khādantā sassāni rakkhissāmā’’ti. Vītivatte sassakāle tesu anālayesu pakkantesu tattha baddhaṃ vā patitaṃ vā mocetuṃ vaṭṭatīti.

Migavatthudvayepi sūkaravatthūsu vuttasadisoyeva vinicchayo.

Macchavatthudvayepi eseva nayo. Ayaṃ pana viseso – kumīnamukhaṃ vivaritvā vā pacchāpuṭakaṃ muñcitvā vā passena chiddaṃ katvā vā kumīnato macche pothetvā palāpentassa pārājikaṃ. Bhattasitthāni dassetvā evaṃ palāpentassāpi pārājikaṃ. Saha kumīnena uddharatopi pārājikaṃ. Kevalaṃ kumīnamukhaṃ vivarati, pacchāpuṭakaṃ muñcati, chiddaṃ vā karoti, macchā pana attano dhammatāya palāyanti, bhaṇḍadeyyaṃ. Evaṃ katvā bhattasitthāni dasseti, macchā gocaratthāya nikkhamitvā palāyanti, bhaṇḍadeyyameva. Mukhaṃ avivaritvā pacchāpuṭakaṃ amuñcitvā passena chiddaṃ akatvā kevalaṃ bhattasitthāni dasseti, macchā pana chātajjhattā sīsena paharitvā okāsaṃ katvā gocaratthāya nikkhamitvā palāyanti, bhaṇḍadeyyameva. Tucchakumīnassa mukhaṃ vā vivarati, pacchāpuṭakaṃ vā muñcati, chiddaṃ vā karoti, āgatāgatā macchā dvāraṃ pattā puṭakachiddehi palāyanti, bhaṇḍadeyyameva. Tucchakumīnaṃ gahetvā gumbe khipati, bhaṇḍadeyyamevāti. Yāne bhaṇḍaṃ pīṭhe thavikāya sadisaṃ.

Maṃsapesivatthumhi – sace ākāse gaṇhāti, gahitaṭṭhānameva ṭhānaṃ. Taṃ chahākārehi paricchinditvā ṭhānācāvanaṃ veditabbaṃ. Sesamettha dārugopālakarajakasāṭakavatthūsu ca ambacorakādivatthūsu vuttanayena vinicchinitabbaṃ.

155.Kumbhivatthusmiṃ – yo sappitelādīni apādagghanakāni gahetvā ‘‘na puna evaṃ karissāmī’’ti saṃvare ṭhatvā dutiyadivasādīsupi puna citte uppanne evameva dhuranikkhepaṃ katvā paribhuñjanto sabbampi taṃ paribhuñjati, nevatthi pārājikaṃ. Dukkaṭaṃ vā thullaccayaṃ vā āpajjati, bhaṇḍadeyyaṃ pana hoti. Ayampi bhikkhu evamevamakāsi. Tena vuttaṃ – ‘‘anāpatti bhikkhu pārājikassā’’ti. Dhuranikkhepaṃ pana akatvā ‘‘divase divase paribhuñjissāmī’’ti thokaṃ thokampi paribhuñjato yasmiṃ divase pādagghanakaṃ pūrati, tasmiṃ pārājikaṃ.

Saṃvidāvahāravatthūni saṃvidāvahāre, muṭṭhivatthūni odaniyagharādivatthūsu dve vighāsavatthūni ambacorakādivatthūsu vuttavinicchayanayena veditabbāni. Dve tiṇavatthūni uttānatthāneva.



Vihārabhūmiyaṃ pana pāse vā adūhalaṃ vā oḍḍentā vāretabbā – ‘‘migarūpānaṃ paṭisaraṇaṭṭhānametaṃ, mā idha evaṃ karothā’’ti. Sace ‘‘harāpetha, bhante’’ti vadanti, harāpetuṃ vaṭṭati. Atha sayaṃ haranti，sundarameva. Atha neva haranti，na harituṃ denti，rakkhaṃ yācitvā harāpetuṃ vaṭṭati. Manussā sassarakkhaṇakāle khettesu pāse ca adūhalapāsāṇādīni ca karonti – ‘‘maṃsaṃ khādantā sassāni rakkhissāmā’’ti. Vītivatte sassakāle tesu anālayesu pakkantesu tattha baddhaṃ vā patitaṃ vā mocetuṃ vaṭṭatīti。
Migavatthudvayepi sūkaravatthūsu vuttasadisoyeva vinicchayo。
Macchavatthudvayepi eseva nayo. Ayaṃ pana viseso – kumīnamukhaṃ vivaritvā vā pacchāpuṭakaṃ muñcitvā vā passena chiddaṃ katvā vā kumīnato macche pothetvā palāpentassa pārājikaṃ. Bhattasitthāni dassetvā evaṃ palāpentassāpi pārājikaṃ. Saha kumīnena uddharatopi pārājikaṃ. Kevalaṃ kumīnamukhaṃ vivarati，pacchāpuṭakaṃ muñcati，chiddaṃ vā karoti，macchā pana attano dhammatāya palāyanti，bhaṇḍadeyyaṃ. Evaṃ katvā bhattasitthāni dasseti，macchā gocaratthāya nikkhamitvā palāyanti，bhaṇḍadeyyameva. Mukhaṃ avivarit

156.Ambabhājāpanādivatthūsu te bhikkhū ekaṃ gāmakāvāsaṃ paricchinnabhikkhukaṃ agamaṃsu. Tattha bhikkhū phalāphalaṃ paribhuñjamānāpi tesu āgatesu ‘‘therānaṃ phalāni dethā’’ti kappiyakārake na avocuṃ. Atha te bhikkhū ‘‘kiṃ saṅghikaṃ amhākaṃ na pāpuṇātī’’ti ghaṇṭiṃ paharitvā bhājāpetvā tesampi vassaggena bhāgaṃ datvā attanāpi paribhuñjiṃsu. Tena nesaṃ bhagavā ‘‘anāpatti, bhikkhave, paribhogatthāyā’’ti āha. Tasmā idānipi yattha āvāsikā āgantukānaṃ na denti, phalavāre ca sampatte aññesaṃ atthibhāvaṃ disvā corikāya attanāva khādanti, tattha āgantukehi ghaṇṭiṃ paharitvā bhājetvā paribhuñjituṃ vaṭṭati.

Yattha pana āvāsikā rukkhe rakkhitvā phalavāre sampatte bhājetvā khādanti, catūsu paccayesu sammā upanenti, anissarā tattha āgantukā. Yepi rukkhā cīvaratthāya niyametvā dinnā, tesupi āgantukā anissarā. Eseva nayo sesapaccayatthāya niyametvā dinnesupi.

Ye pana tathā aniyamitā, āvāsikā ca te rakkhitvā gopetvā corikāya paribhuñjanti, na tesu āvāsikānaṃ katikāya ṭhātabbaṃ. Ye phalaparibhogatthāya dinnā, āvāsikāpi ne rakkhitvā gopetvā sammā upanenti, tesuyeva tesaṃ katikāya ṭhātabbaṃ. Mahāpaccariyaṃ pana vuttaṃ – ‘‘catunnaṃ paccayānaṃ niyametvā dinnaṃ theyyacittena paribhuñjanto bhaṇḍaṃ agghāpetvā kāretabbo. Paribhogavaseneva taṃ bhājetvā paribhuñjantassa bhaṇḍadeyyaṃ. Yaṃ panettha senāsanatthāya niyamitaṃ, taṃ paribhogavaseneva bhājetvā paribhuñjantassa thullaccayañca bhaṇḍadeyyañcā’’ti.

Odissa cīvaratthāya dinnaṃ cīvareyeva upanetabbaṃ. Sace dubbhikkhaṃ hoti, bhikkhū piṇḍapātena kilamanti, cīvaraṃ pana sulabhaṃ, saṅghasuṭṭhutāya apalokanakammaṃ katvā piṇḍapātepi upanetuṃ vaṭṭati. Senāsanena gilānapaccayena vā kilamantesu saṅghasuṭṭhutāya apalokanakammaṃ katvā tadatthāyapi upanetuṃ vaṭṭati. Odissa piṇḍapātatthāya gilānapaccayatthāya ca dinnepi eseva nayo. Odissa senāsanatthāya dinnaṃ pana garubhaṇḍaṃ hoti, taṃ rakkhitvā gopetvā tadatthameva upanetabbaṃ. Sace pana dubbhikkhaṃ hoti, bhikkhū piṇḍapātena na yāpenti. Ettha rājarogacorabhayādīhi aññattha gacchantānaṃ vihārā palujjanti, tālanāḷikerādike vināsenti, senāsanapaccayaṃ pana nissāya yāpetuṃ sakkā hoti. Evarūpe kāle senāsanaṃ vissajjetvāpi senāsanajagganatthāya paribhogo bhagavatā anuññāto. Tasmā ekaṃ vā dve vā varasenāsanāni ṭhapetvā itarāni lāmakakoṭiyā piṇḍapātatthāya vissajjetuṃ vaṭṭati. Mūlavatthucchedaṃ pana katvā na upanetabbaṃ .

Yo pana ārāmo catuppaccayatthāya niyametvā dinno, tattha apalokanakammaṃ na kātabbaṃ. Yena pana paccayena ūnaṃ, tadatthaṃ upanetuṃ vaṭṭati. Ārāmo jaggitabbo, vetanaṃ datvāpi jaggāpetuṃ vaṭṭati. Ye pana vetanaṃ labhitvā ārāmeyeva gehaṃ katvā vasantā rakkhanti, te ce āgatānaṃ bhikkhūnaṃ nāḷikeraṃ vā tālapakkaṃ vā denti, yaṃ tesaṃ saṅghena anuññātaṃ hoti – ‘‘divase divase ettakaṃ nāma khādathā’’ti tadeva te dātuṃ labhanti; tato uttari tesaṃ dadantānampi gahetuṃ na vaṭṭati.


在果实分配等方面，那些比丘们来到一个村庄的居住处，成为限制性的乞食者。在那里，比丘们即使在享用果实时，也没有对来访者说“请把果实给长老们”。于是这些比丘们问：“我们的僧团的果实怎么没有送到呢？”于是敲响了钟声，分发了果实，并且自己也享用了。因此，佛陀对他们说：“比丘们，享用上没有过失。”因此，现在即使在不把果实给来访者的地方，果实成熟时看到其他人的存在，他们也会像小偷一样自己吃掉，在那里可以敲响钟声，分发后享用。
而在那种情况下，居住者在树木上保护着，果实成熟时分发并享用，四种条件都正确地提供，来访者在那儿是无依无靠的。那些为了衣物而限制性提供的树木，来访者也是无依无靠的。其他的条件限制性提供的情况下也是如此。
那些不受限制的，居住者则保护着并保留着，像小偷一样享用，在这些情况下不应有居住者的分配。那些为了果实享用而提供的，居住者也不保护，保留着并正确地提供，这些情况下应有他们的分配。关于大分配的事已说过：“在四种条件限制性提供的情况下，心中有贪欲的人应当把物品的价值计算清楚。只要是为了享用，享用后应当分配物品。如果在这里为了安置而限制的，应当为了享用而计算并享用，同时也应当有过失的分配。”
在衣物方面，提供的衣物应当仅限于衣物。如果发生严重的饥荒，比丘们在乞食时感到疲惫，但衣物却很容易获得，因而可以在僧团中进行不看顾的行为，甚至在乞食时也应当提供。对于因安置而感到疲惫的情况，也应当在这方面进行不看顾的行为并提供。在乞食和因病而提供时，情况也是如此。在安置方面提供的物品是重的，应当保护并保留着，只在那儿提供。如果发生严重的饥荒，比丘们因乞食而不再坚持。在这里，由于王族、疾病、盗贼等原因，往往会导致其他地方的寺院被抢劫，甚至会破坏椰子树等。在安置的情况下，可以依靠这些情况进行移动。这样的情况下，即使安置被放弃，安置的目的也可以由佛陀允许。因此，设置一个或两个优先的安置，其他的可以随意放弃以用于乞食。根本的物品被切断后就不应再提供。
如果是为了四种条件限制性提供的园地，不应进行不看顾的行为。根据什么条件不够的，可以提供。在园地中应当保持警惕，即使支付了薪水也应当保持警惕。那些获得薪水的人，若在园中建立住所并居住，若他们给来访的比丘们提供椰子或棕榈树的果实，根据僧团的允许，便可以说：“每日吃这些。”这样，他们就可以给予；超出这一点，他们也不应再接受。


Yo pana ārāmaṃ keṇiyā gahetvā saṅghassa catuppaccayatthāya kappiyabhaṇḍameva deti, ayaṃ bahukampi dātuṃ labhati. Cetiyassa padīpatthāya vā khaṇḍaphullapaṭisaṅkharaṇatthāya vā dinno ārāmopi paṭijaggitabbo; vetanaṃ datvāpi jaggāpetabbo. Vetanañca panettha cetiyasantakampi saṅghasantakampi dātuṃ vaṭṭati. Etampi ārāmaṃ vetanena tattheva vasitvā rakkhantānañca keṇiyā gahetvā kappiyabhaṇḍadāyakānañca tattha jātakaphaladānaṃ vuttanayeneva veditabbanti.

Ambapālakādivatthūsu – anāpatti, bhikkhave, gopakassa dāneti ettha kataraṃ pana gopakadānaṃ vaṭṭati, kataraṃ na vaṭṭatīti? Mahāsumatthero tāva āha – ‘‘yaṃ gopakassa paricchinditvā dinnaṃ hoti – ‘ettakaṃ divase divase gaṇhā’ti tadeva vaṭṭati; tato uttari na vaṭṭatī’’ti. Mahāpadumatthero panāha – ‘‘kiṃ gopakānaṃ paṇṇaṃ āropetvā nimittasaññaṃ vā katvā dinnaṃ atthi, etesaṃ hatthe vissaṭṭhakassa ete issarā, tasmā yaṃ te denti taṃ bahukampi vaṭṭatī’’ti. Kurundaṭṭhakathāyaṃ pana vuttaṃ – ‘‘manussānaṃ ārāmaṃ vā aññaṃ vā phalāphalaṃ dārakā rakkhanti, tehi dinnaṃ vaṭṭati . Āharāpetvā pana na gahetabbaṃ. Saṅghike pana cetiyasantake ca keṇiyā gahetvā rakkhantasseva dānaṃ vaṭṭati. Vetanena rakkhantassa attano bhāgamattaṃ vaṭṭatī’’ti. Mahāpaccariyaṃ pana ‘‘yaṃ gihīnaṃ ārāmarakkhakā bhikkhūnaṃ denti, etaṃ vaṭṭati. Bhikkhusaṅghassa pana ārāmagopakā yaṃ attano bhatiyā khaṇḍetvā denti, etaṃ vaṭṭati. Yopi upaḍḍhārāmaṃ vā kecideva rukkhe vā bhatiṃ labhitvā rakkhati, tassāpi attano pattarukkhatoyeva dātuṃ vaṭṭati. Keṇiyā gahetvā rakkhantassa pana sabbampi vaṭṭatī’’ti vuttaṃ. Etaṃ pana sabbaṃ byañjanato nānaṃ, atthato ekameva; tasmā adhippāyaṃ ñatvā gahetabbaṃ.

Dāruvatthumhi – tāvakāliko ahaṃ bhagavāti tāvakālikacitto ahaṃ bhagavāti vattukāmena vuttaṃ, tāvakālikacittoti ‘‘puna āharitvā dassāmī’’ti evaṃcitto ahanti vuttaṃ hoti. Bhagavā ‘‘tāvakālike anāpattī’’ti āha.

Ayaṃ panettha pāḷimuttakavinicchayo – sace saṅgho saṅghikaṃ kammaṃ kāreti uposathāgāraṃ vā bhojanasālaṃ vā, tato āpucchitvā tāvakālikaṃ haritabbaṃ. Yo pana saṅghiko dabbasambhāro agutto deve vassante temeti, ātapena sukkhati, taṃ sabbampi āharitvā attano āvāse kātuṃ vaṭṭati. Saṅgho āharāpento aññena vā dabbasambhārena mūlena vā saññāpetabbo. Na sakkā ce hoti saññāpetuṃ, ‘‘saṅghikena, bhante, kataṃ saṅghikaparibhogena vaḷañjathā’’ti vattabbaṃ. Senāsanassa pana ayameva bhikkhu issaro. Sacepi pāsāṇatthambho vā rukkhatthambho vā kavāṭaṃ vā vātapānaṃ vā nappahoti, saṅghikaṃ tāvakālikaṃ āharitvā pākatikaṃ kātuṃ vaṭṭati. Esa nayo aññesupi dabbasambhāresūti.




Yo pana ārāmaṃ keṇiyā gahetvā saṅghassa catuppaccayatthāya kappiyabhaṇḍameva deti, ayaṃ bahukampi dātuṃ labhati. Cetiyassa padīpatthāya vā khaṇḍaphullapaṭisaṅkharaṇatthāya vā dinno ārāmopi paṭijaggitabbo; vetanaṃ datvāpi jaggāpetabbo. Vetanañca panettha cetiyasantakampi saṅghasantakampi dātuṃ vaṭṭati. Etampi ārāmaṃ vetanena tattheva vasitvā rakkhantānañca keṇiyā gahetvā kappiyabhaṇḍadāyakānañca tattha jātakaphaladānaṃ vuttanayeneva veditabbanti。
Ambapālakādivatthūsu – anāpatti, bhikkhave, gopakassa dāneti ettha kataraṃ pana gopakadānaṃ vaṭṭati, kataraṃ na vaṭṭatīti? Mahāsumatthero tāva āha – ‘‘yaṃ gopakassa paricchinditvā dinnaṃ hoti – ‘ettakaṃ divase divase gaṇhā’ti tadeva vaṭṭati; tato uttari na vaṭṭatī’’ti. Mahāpadumatthero panāha – ‘‘kiṃ gopakānaṃ paṇṇaṃ āropetvā nimittasaññaṃ vā katvā dinnaṃ atthi, etesaṃ hatthe vissaṭṭhakassa ete issarā, tasmā yaṃ te denti taṃ bahukampi vaṭṭatī’’ti. Kurundaṭṭhakathāyaṃ pana vuttaṃ – ‘‘manussānaṃ ārāmaṃ vā aññaṃ vā phalāphalaṃ dārakā rakkhanti, tehi dinnaṃ vaṭṭati. Āharāpetvā pana na gahetabbaṃ. Saṅghike pana cetiyasantake ca keṇiyā gahetvā rakkhantasseva dānaṃ vaṭṭati. Vetanena rakkhantassa attano bhāgamattaṃ vaṭṭatī’’ti. Mahāpaccariyaṃ pana ‘‘yaṃ gihīnaṃ ārāmarakkhakā bhikkhūnaṃ denti, etaṃ vaṭṭati. Bhikkhusaṅghassa pana ārāmagopakā yaṃ attano bhatiyā khaṇḍetvā denti, etaṃ vaṭṭati. Yopi upaḍḍhārāmaṃ vā kecideva rukkhe vā bhatiṃ labhitvā rakkhati, tassāpi attano pattarukkhatoyeva dātuṃ vaṭṭati. Keṇiyā gahetvā rakkhantassa pana sabbampi vaṭṭatī’’ti vuttaṃ. Etaṃ pana sabbaṃ byañjanato nānaṃ, atthato ekameva; tasmā adhippāyaṃ ñatvā gahetabbaṃ。
Dāruvatthumhi – tāvakāliko ahaṃ bhagavāti tāvakālikacitto ahaṃ bhagavāti vattukāmena vuttaṃ, tāvakālikacittoti ‘‘puna āharitvā dassāmī’’ti evaṃcitto ahanti vuttaṃ hoti. Bhagavā ‘‘tāvakālike anāpattī’’ti āha。
Ayaṃ panettha pāḷimuttakavinicchayo – sace saṅgho saṅghikaṃ kammaṃ kāreti uposathāgāraṃ vā bhojanasālaṃ vā, tato āpucchitvā tāvakālikaṃ haritabbaṃ. Yo pana saṅghiko dabbasambhāro agutto deve vassante temeti, ātapena sukkhati, taṃ sabbampi āharitvā attano āvāse kātuṃ vaṭṭati. Saṅgho āharāpento aññena vā dabbasambhārena mūlena vā saññāpetabbo. Na sakkā ce hoti saññāpetuṃ, ‘‘saṅghikena, bhante, kataṃ saṅghikaparibhogena vaḷañjathā’’ti vattabbaṃ. Senāsanassa pana ayameva bhikkhu issaro. Sacepi pāsāṇatthambho vā rukkhatthambho vā kavāṭaṃ vā vātapānaṃ vā nappahoti, saṅghikaṃ tāvakālikaṃ āharitvā pākatikaṃ kātuṃ vaṭṭati. Esa nayo aññesupi dabbasambhāresūti。


Udakavatthusmiṃ – yadā udakaṃ dullabhaṃ hoti, yojanatopi aḍḍhayojanatopi āharīyati, evarūpe pariggahitaudake avahāro. Yatopi āharimato vā pokkharaṇīādīsu ṭhitato vā kevalaṃ yāgubhattaṃ sampādenti, pānīyaparibhogañca karonti, na aññaṃ mahāparibhogaṃ, tampi theyyacittena gaṇhato avahāro. Yato pana ekaṃ vā dve vā ghaṭe gahetvā āsanaṃ dhovituṃ, bodhirukkhe siñcituṃ udakapūjaṃ kātuṃ, rajanaṃ pacituṃ labbhati, tattha saṅghassa katikavaseneva paṭipajjitabbaṃ. Atirekaṃ gaṇhanto, mattikādīni vā theyyacittena pakkhipanto bhaṇḍaṃ agghāpetvā kāretabbo.

Sace āvāsikā katikavattaṃ daḷhaṃ karonti, aññesaṃ bhaṇḍakaṃ dhovituṃ vā rajituṃ vā na denti, attanā pana aññesaṃ apassantānaṃ gahetvā sabbaṃ karonti, tesaṃ katikāya na ṭhātabbaṃ. Yattakaṃ te dhovanti, tattakaṃ dhovitabbaṃ. Sace saṅghassa dve tisso pokkharaṇiyo vā udakasoṇḍiyo vā honti, katikā ca katā ‘‘ettha nhāyitabbaṃ, ito pānīyaṃ gahetabbaṃ, idha sabbaparibhogo kātabbo’’ti. Katikavatteneva sabbaṃ kātabbaṃ. Yattha katikā natthi, tattha sabbaparibhogo vaṭṭatīti.

Mattikāvatthusmiṃ – yattha mattikā dullabhā hoti, nānappakārā vā vaṇṇamattikā āharitvā ṭhapitā, tattha thokāpi pañcamāsakaṃ agghati, tasmā pārājikaṃ. Saṅghike pana kamme cetiyakamme ca niṭṭhite saṅghaṃ āpucchitvā vā tāvakālikaṃ vā gahetuṃ vaṭṭati. Sudhāyapi cittakammavaṇṇesupi eseva nayo.

Tiṇavatthūsu – jhāpitatiṇe ṭhānācāvanassa abhāvā dukkaṭaṃ, bhaṇḍadeyyaṃ pana hoti. Saṅgho tiṇavatthuṃ jaggitvā saṅghikaṃ āvāsaṃ chādeti, puna kadāci jaggituṃ na sakkoti, athañño eko bhikkhu vattasīsena jaggati, saṅghassevetaṃ. No ce jaggati, saṅgheneko bhikkhu vattabbo ‘‘jaggitvā dehī’’ti. So ce bhāgaṃ icchati, bhāgaṃ datvāpi jaggāpetabbaṃ. Sace bhāgaṃ vaḍḍheti, dātabbameva. Vaḍḍhetiyeva, ‘‘gaccha jaggitvā sabbaṃ gahetvā attano santakaṃ senāsanaṃ chādehī’’ti vattabbo. Kasmā? Naṭṭhe attho natthi. Dadantehi pana savatthukaṃ na dātabbaṃ , garubhaṇḍaṃ hoti; tiṇamattaṃ pana dātabbaṃ. Tasmiṃ ce jaggitvā attano senāsanaṃ chādente puna saṅgho jaggituṃ pahoti, ‘‘tvaṃ mā jaggi, saṅgho jaggissatī’’ti vattabboti.

Mañcādīni satta vatthūni pākaṭāneva. Pāḷiyaṃ pana anāgatampi pāsāṇatthambhaṃ vā rukkhatthambhaṃ vā aññaṃ vā kiñci pādagghanakaṃ harantassa pārājikameva. Padhānagharādīsu chaḍḍitapatitānaṃ pariveṇādīnaṃ kuṭṭampi pākārampi bhinditvā iṭṭhakādīni avaharantassāpi eseva nayo. Kasmā? Saṅghikaṃ nāma kadāci ajjhāvasanti, kadāci na ajjhāvasanti. Paccante corabhayena janapade vuṭṭhahante chaḍḍitavihārādīsu kiñci parikkhāraṃ harantassāpi eseva nayo. Ye pana tato tāvakālikaṃ haranti, puna āvasitesu ca vihāresu bhikkhū āharāpenti, dātabbaṃ. Sacepi tato āharitvā senāsanaṃ kataṃ hoti, taṃ vā tadagghanakaṃ vā dātabbameva. ‘‘Puna āvasissāmā’’ti ālayaṃ acchinditvā vuṭṭhitesu janapadesu gaṇasantakaṃ vā puggalikaṃ vā gahitaṃ hoti; te ce anujānanti, paṭikammena kiccaṃ natthi. Saṅghikaṃ pana garubhaṇḍaṃ, tasmā paṭikammaṃ kattabbameva.



这是对提供的巴利文的完整中文直译：
关于水的问题 - 当水稀缺时，即使从一由旬或半由旬远处取水，在这种情况下，如果拿走被占有的水就构成偷盗。从可以取水的地方或池塘等处，如果只是用来准备粥饭和饮用，而不是用于其他大量用途，即便如此，怀着偷盗之心拿取也构成偷盗。但是如果取一两罐水来洗座位、浇菩提树、进行水供养或煮染料，这些应该按照僧团的规定行事。如果取用过多，或怀着偷盗之心掺入泥土等，应该按物品价值进行赔偿。
如果常住者制定严格规定，不允许他人洗涤或染色自己的物品，但自己在他人看不见时取水做一切事情，不应遵守他们的规定。他们洗多少，就应允许洗多少。如果僧团有两三个池塘或水槽，并制定规定说"这里用来洗澡，那里取饮用水，这里用于一切用途"，就应该按照规定行事。在没有规定的地方，可以用于一切用途。
关于泥土的问题 - 在泥土稀缺的地方，或者各种颜色的泥土被收集储存的地方，即使少量也值五摩沙迦，因此构成波罗夷。但是在僧团或佛塔工程完成后，经僧团同意或暂时借用是可以的。对于石灰和彩绘颜料也是同样的道理。
关于草的问题 - 对于已烧毁的草，因为没有移动，所以只是突吉罗罪，但仍需赔偿。僧团照看草地并用来盖僧舍，之后有时无法照看，这时如果一位比丘出于职责照看，这仍然属于僧团。如果他不照看，僧团应该告诉一位比丘"照看并给出"。如果他想要分享，即使给他分享也应让他照看。如果他增加份额，也应该给。如果他一直增加，应该告诉他"去照看并全部取走，用来盖自己的住处"。为什么？因为丢失了就没有价值了。但给予时不应连同土地一起给，那是重物；只应给予草。如果他照看并用来盖自己的住处，而僧团之后又能够照看，应该告诉他"你不要照看了，僧团会照看"。
床等七种物品是明显的。虽然不在经文中，但是搬走石柱、木柱或任何值一脚的东西也同样构成波罗夷。对于禅修小屋等被舍弃或倒塌的精舍等，拆毁墙壁或围墙取走砖块等的也是同样的道理。为什么？因为僧团所有物有时会被居住，有时不会被居住。在边境由于强盗威胁而被遗弃的村庄里，从被舍弃的寺院等处取走任何用品也是同样的道理。但是那些暂时取走并在寺院再次有人居住时比丘们索要的，应该归还。即使用那些东西建造了住处，也应该归还那些东西或等值的物品。对于放弃"我们会再回来"的想法而离开的地方，如果团体或个人的物品被拿走；如果他们同意，就不需要赔偿。但僧团的物品是重物，因此必须赔偿。

157. Vihāraparibhogavatthu uttānatthameva.

Anujānāmi, bhikkhave, tāvakālikaṃ haritunti ettha yo bhikkhu saṅghikaṃ mañcaṃ vā pīṭhaṃ vā tāvakālikaṃ haritvā attano phāsukaṭṭhāne ekampi dvepi māse saṅghikaparibhogena paribhuñjati, āgatāgatānaṃ vuḍḍhatarānaṃ deti, nappaṭibāhati , tassa tasmiṃ naṭṭhepi jiṇṇepi corāvahaṭepi gīvā na hoti. Vasitvā pana gacchantena yathāṭhāne ṭhapetabbaṃ. Yo pana puggalikaparibhogena paribhuñjati, āgatāgatānaṃ vuḍḍhatarānaṃ na deti, tasmiṃ naṭṭhe tassa gīvā hoti. Aññaṃ pana āvāsaṃ haritvā paribhuñjantena sace tattha vuḍḍhataro āgantvā vuṭṭhāpeti, ‘‘mayā idaṃ asukāvāsato nāma āhaṭaṃ, gacchāmi, naṃ pākatikaṃ karomī’’ti vattabbaṃ. Sace so bhikkhu ‘‘ahaṃ pākatikaṃ karissāmī’’ti vadati, tassa bhāraṃ katvāpi gantuṃ vaṭṭatīti saṅkhepaṭṭhakathāyaṃ vuttaṃ.

Campāvatthumhi – tekaṭulayāgūti tilataṇḍulamuggehi vā tilataṇḍulamāsehi vā tilataṇḍulakulatthehi vā tilataṇḍulehi saddhiṃ yaṃkiñci ekaṃ aparaṇṇaṃ pakkhipitvā tīhi katā, etaṃ kira imehi tīhi catubhāgaudakasambhinne khīre sappimadhusakkarādīhi yojetvā karonti.

Rājagahavatthumhi – madhugoḷakoti atirasakapūvo vuccati; ‘‘madhusīsaka’’ntipi vadanti. Sesamettha vatthudvayepi odanabhājanīyavatthusmiṃ vuttanayeneva veditabbaṃ.

158. Ajjukavatthusmiṃ – etadavocāti gilāno hutvā avoca. Āyasmā upāli āyasmato ajjukassa pakkhoti na agatigamanavasena pakkho, api ca kho anāpattisaññitāya lajjīanuggahena vinayānuggahena ca thero pakkhoti veditabbo. Sesamettha uttānameva.

159. Bārāṇasīvatthusmiṃ – corehi upaddutanti corehi viluttaṃ. Iddhiyā ānetvā pāsāde ṭhapesīti thero kira taṃ kulaṃ sokasallasamappitaṃ āvaṭṭantaṃ vivaṭṭantaṃ disvā tassa kulassa anukampāya pasādānurakkhaṇatthāya dhammānuggahena attano iddhiyā ‘‘tesaṃyeva pāsādaṃ dārakānaṃ samīpe hotū’’ti adhiṭṭhāsi. Dārakā ‘‘amhākaṃ pāsādo’’ti sañjānitvā abhiruhiṃsu. Tato thero iddhiṃ paṭisaṃhari, pāsādopi sakaṭṭhāneyeva aṭṭhāsi. Vohāravasena pana vuttaṃ ‘‘te dārake iddhiyā ānetvā pāsāde ṭhapesī’’ti. Iddhivisayeti īdisāya adhiṭṭhāniddhiyā anāpatti. Vikubbaniddhi pana na vaṭṭati.

160-

157. 关于寺院使用的问题意思明显。
"比丘们,我允许暂时取用"——在这里,如果一位比丘暂时取用僧团的床或椅子,在自己舒适的地方使用一两个月,以僧团使用的方式使用,给予到来的长老们,不拒绝,即使它损坏、破旧或被盗,他也不负责。但离开时应该放回原处。如果有人以个人使用的方式使用,不给予到来的长老们,如果丢失他就要负责。如果带到另一个住处使用,若有长老来并要求让出,应该说:"这是我从某某住处带来的,我去把它恢复原状。"如果那位比丘说"我会恢复原状",即使把责任交给他也可以离开。简要注释中是这么说的。
关于旃巴(Campā)的问题 - "三种材料的粥"是指用芝麻、稻米与绿豆,或芝麻、稻米与豌豆,或芝麻、稻米与扁豆,或与芝麻和稻米一起加入任何一种豆类制成的。据说他们用这三种材料与四分之一的水混合的奶,加入酥油、蜂蜜、糖等制作。
关于王舍城(Rājagaha)的问题 - "蜜球"是指非常甜的糕点;也称为"蜜顶"。这两个问题中的其余部分,应该按照分饭的问题中所说的方式理解。
158. 关于阿朱迦(Ajjuka)的问题 - "他说"是指他生病时说的。"尊者优波离站在尊者阿朱迦一边"并不是出于偏袒,而是应该理解为长老出于无罪的认知、对有惭愧者的支持和对戒律的支持而站在他一边。其余的意思明显。
159. 关于波罗奈(Bārāṇasī)的问题 - "被盗贼骚扰"是指被盗贼抢劫。"用神通带来放在宫殿里"——据说长老看到那家人被悲伤之箭刺穿,辗转反侧,出于对那家人的同情,为了保护他们的信心,为了法的支持,用自己的神通决意"让他们的宫殿就在孩子们附近"。孩子们认出"这是我们的宫殿"就上去了。然后长老收回神通,宫殿就回到原来的位置。但按照常规说法就说"他用神通把那些孩子带来放在宫殿里"。"在神通境界里"——这种决意神通是无罪的。但变化神通是不允许的。
160-

1. Avasāne vatthudvayaṃ uttānatthamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Dutiyapārājikavaṇṇanā niṭṭhitā.

Tatrāyaṃ anusāsanī –

Dutiyaṃ adutiyena, yaṃ jinena pakāsitaṃ;

Parājitakilesena, pārājikamidaṃ idha.

Sikkhāpadaṃ samaṃ tena, aññaṃ kiñci na vijjati;

Anekanayavokiṇṇaṃ, gambhīratthavinicchayaṃ.

Tasmā vatthumhi otiṇṇe, bhikkhunā vinayaññunā;

Vinayānuggahenettha, karontena vinicchayaṃ.

Pāḷiṃ aṭṭhakathañceva, sādhippāyamasesato;

Ogayha appamattena, karaṇīyo vinicchayo.

Āpattidassanussāho, na kattabbo kudācanaṃ;

Passissāmi anāpatti-miti kayirātha mānasaṃ.

Passitvāpi ca āpattiṃ, avatvāva punappunaṃ;

Vīmaṃsitvātha viññūhi, saṃsanditvā ca taṃ vade.

Kappiyepi ca vatthusmiṃ, cittassa lahuvattino;

Vasena sāmaññaguṇā, cavantīdha puthujjanā.

Tasmā paraparikkhāraṃ, āsīvisamivoragaṃ;

Aggiṃ viya ca sampassaṃ, nāmaseyya vicakkhaṇoti.

Pārājikakaṇḍa-aṭṭhakathāya

Paṭhamo bhāgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Vinayapiṭake

Pārājikakaṇḍa-aṭṭhakathā (dutiyo bhāgo)

3. Tatiyapārājikaṃ

Tatiyaṃ tīhi suddhena, yaṃ buddhena vibhāvitaṃ;

Pārājikaṃ tassa dāni, patto saṃvaṇṇanākkamo.

Yasmā tasmā suviññeyyaṃ, yaṃ pubbe ca pakāsitaṃ;

Taṃ vajjayitvā assāpi, hoti saṃvaṇṇanā ayaṃ.

Paṭhamapaññattinidānavaṇṇanā

162.Tenasamayena buddho bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyanti ettha vesāliyanti evaṃnāmake itthiliṅgavasena pavattavohāre nagare. Tañhi nagaraṃ tikkhattuṃ pākāraparikkhepavaḍḍhanena visālībhūtattā ‘‘vesālī’’ti vuccati. Idampi ca nagaraṃ sabbaññutappatteyeva sammāsambuddhe sabbākārena vepullaṃ pattanti veditabbaṃ. Evaṃ gocaragāmaṃ dassetvā nivāsaṭṭhāna māha – ‘‘mahāvane kūṭāgārasālāya’’nti. Tattha mahāvanaṃ nāma sayaṃjātaṃ aropimaṃ saparicchedaṃ mahantaṃ vanaṃ. Kapilavatthusāmantā pana mahāvanaṃ himavantena saha ekābaddhaṃ aparicchedaṃ hutvā mahāsamuddaṃ āhacca ṭhitaṃ. Idaṃ tādisaṃ na hoti, saparicchedaṃ mahantaṃ vananti mahāvanaṃ. Kūṭāgārasālā pana mahāvanaṃ nissāya kate ārāme kūṭāgāraṃ anto katvā haṃsavaṭṭakacchadanena katā sabbākārasampannā buddhassa bhagavato gandhakuṭi veditabbā.

Anekapariyāyena asubhakathaṃ kathetīti anekehi kāraṇehi asubhākārasandassanappavattaṃ kāyavicchandaniyakathaṃ katheti. Seyyathidaṃ – ‘‘atthi imasmiṃ kāye kesā lomā…pe. … mutta’’nti. Kiṃ vuttaṃ hoti? Bhikkhave, imasmiṃ byāmamatte kaḷevare sabbākārenapi vicinanto na koci kiñci muttaṃ vā maṇiṃ vā veḷuriyaṃ vā agaruṃ vā candanaṃ vā kuṅkumaṃ vā kappūraṃ vā vāsacuṇṇādīni vā aṇumattampi sucibhāvaṃ passati. Atha kho paramaduggandhaṃ jegucchaṃ assirīkadassanaṃ kesalomādinānappakāraṃ asuciṃyeva passati. Tasmā na ettha chando vā rāgo vā karaṇīyo. Yepi hi uttamaṅge sirasmiṃ jātā kesā nāma, tepi asubhā ceva asucino ca paṭikkūlā ca. So ca nesaṃ asubhāsucipaṭikkūlabhāvo vaṇṇatopi saṇṭhānatopi gandhatopi āsayatopi okāsatopīti pañcahi kāraṇehi veditabbo. Evaṃ lomādīnanti. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 

1. 关于结束的两项内容的意思明显。
《全周围的戒律解释》
第二波罗夷的解释已完成。
这里是教导 -
第二与非第二，佛陀所揭示的道理；
由于被波罗夷的污垢，这里是波罗夷。
戒律的内容与此相同，别无其他；
多种方式的解释，深刻的意义判断。
因此在物品被使用时，由比丘以戒律为准则；
在这里进行判断的，应该遵循戒律的指导。
同时《巴利文》和《注释》应全面理解；
应当小心谨慎地进行判断。
对于过失的见解，不应随意做出；
应当观察无过失的想法。
即使看到过失，也应避免再三重复；
通过智者的推理，若能与其沟通，就应如此说。
在物品中适当的使用，心思轻松的；
由于习惯的共同品质，普通人会在此消失。
因此对于他人的物品，如同毒蛇般的；
如同火焰般的观察，明智者应当谨慎。
《波罗夷部分的注释》
第一部分已完成。
致敬于那位有德的、无上的、正觉的佛陀。
《戒律经典》
《波罗夷部分的注释》（第二部分）
3. 第三波罗夷
第三是由三种纯净的事物，佛陀所阐述的；
现在的波罗夷，已达到解释的目的。
因此应当清楚理解，前面所述的内容；
若能避免此事，即可成为解释的依据。
第一条规定的来源的解释
162. 当时佛陀在韦萨利（现代韦萨利）的大森林中的屋顶大厅中居住，这里称为韦萨利，因其名义而被称为城市。此城市因三次扩展城墙而变得宽广，因此称为"韦萨利"。该城市应理解为，正觉者因全知而全面地获得了丰盛。这样显示出所居住的村庄，说明了"在大森林的屋顶大厅"。那里大森林是指自然生长的、被围起来的、面积巨大的森林。与迦毗罗卫（现代迦毗罗卫）相邻的大森林与喜马拉雅山相连，形成一个无边界的地方，靠近大海。这样的地方并不构成，面积巨大的森林。屋顶大厅是指在大森林的庙宇中建造的屋顶大厅，拥有所有的设施，供佛陀居住。
以多种方式讲述不净的内容，因多种原因而出现不净的表现。比如说："在这个身体中有头发、体毛……等。"这是什么意思？比丘们，在这个微小的身体中，全面观察时，没有任何清净的东西，如毛发、珠宝、琉璃、香木、檀香、藏红花、香料和香粉等，哪怕是微小的清净之物也看不见。反而看到的是极其恶臭的、令人厌恶的、各种不净的表现。因此在这里没有欲望或贪恋。即使是顶端长出的头发，也同样是不净和不洁的。因此它的存在是被视为不净的、非洁净的，因而应从五个方面来理解。这样讲述头发等。这里是简要说明，详细的内容在《清净道》中。

1.182) vuttanayena veditabbo. Iti bhagavā ekamekasmiṃ koṭṭhāse pañcapañcappabhedena anekapariyāyena asubhakathaṃ katheti.

Asubhāya vaṇṇaṃ bhāsatīti uddhumātakādivasena asubhamātikaṃ nikkhipitvā padabhājanīyena taṃ vibhajanto vaṇṇento saṃvaṇṇento asubhāya vaṇṇaṃ bhāsati. Asubhabhāvanāya vaṇṇaṃ bhāsatīti yā ayaṃ kesādīsu vā uddhumātakādīsu vā ajjhattabahiddhāvatthūsu asubhākāraṃ gahetvā pavattassa cittassa bhāvanā vaḍḍhanā phātikammaṃ, tassā asubhabhāvanāya ānisaṃsaṃ dassento vaṇṇaṃ bhāsati, guṇaṃ parikitteti. Seyyathidaṃ – ‘‘asubhabhāvanābhiyutto, bhikkhave , bhikkhu kesādīsu vā vatthūsu uddhumātakādīsu vā pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamaṃ jhānaṃ paṭilabhati. So taṃ paṭhamajjhānasaṅkhātaṃ cittamañjūsaṃ nissāya vipassanaṃ vaḍḍhetvā uttamatthaṃ arahattaṃ pāpuṇātī’’ti.

Tatrimāni paṭhamassa jhānassa dasa lakkhaṇāni – pāripanthikato cittavisuddhi, majjhimassa samādhinimittassa paṭipatti, tattha cittapakkhandanaṃ, visuddhassa cittassa ajjhupekkhanaṃ, samathappaṭipannassa ajjhupekkhanaṃ, ekattupaṭṭhānassa ajjhupekkhanaṃ, tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena tadupagavīriyavāhanaṭṭhena āsevanaṭṭhena sampahaṃsanāti.

Tatrāyaṃ pāḷi – ‘‘paṭhamassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. Paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni – yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati. Paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti tilakkhaṇasampannañca’.

‘‘Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni – visuddhaṃ cittaṃ ajjhupekkhati, samathappaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathappaṭipannaṃ ajjhupekkhati , yañca ekattupaṭṭhānaṃ ajjhupekkhati. Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa imāni tīṇi lakkhaṇāni. Tena vuccati – ‘paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti tilakkhaṇasampannañca’.


这是对提供的巴利文的完整中文直译：
1.182) 应该按照所说的方式来理解。因此,世尊对每一个部分都从五个方面以多种方式讲述不净的内容。
"赞美不净"是指通过肿胀等方式列举不净的主题,然后用词义解释来分析、赞扬、解释,从而赞美不净。"赞美不净的修习"是指,对于头发等或肿胀等内外事物,把握不净的形态而生起的心的修习、增长、扩展,他通过展示这种不净修习的利益来赞美,称赞其功德。例如:"比丘们,致力于不净修习的比丘,以头发等或肿胀等为对象,能获得远离五支、具备五支、三种美好、具足十相的初禅。他依靠这被称为初禅的心宝盒,增长观智,达到最高目标阿罗汉果。"
这里是初禅的十种特相:从障碍中净化心,实践中等的定相,心投入其中,观察已净化的心,观察已得定的人,观察专一状态的显现,通过不超越其中生起的法而使之欢喜,通过诸根一味、引导适当精进和习行而使之欢喜。
这里是经文:"初禅的开始是什么,中间是什么,结束是什么?初禅的开始是行道清净,中间是增长舍,结束是欢喜。初禅的开始是行道清净,开始有几种特相?开始有三种特相 - 心从障碍中净化,因净化而心进入中等的止相,因进入而心投入其中。心从障碍中净化,因净化而心进入中等的止相,因进入而心投入其中。这是初禅开始的行道清净,开始的这三种特相。因此说:'初禅是美好的开始,具足三相'。
"初禅的中间是增长舍,中间有几种特相?中间有三种特相 - 观察已净化的心,观察已得定的,观察专一状态的显现。观察已净化的心,观察已得定的,观察专一状态的显现。这是初禅中间的增长舍,中间的这三种特相。因此说:'初禅是美好的中间,具足三相'。


‘‘Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa imāni cattāri lakkhaṇāni . Tena vuccati – ‘paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti catulakkhaṇasampannañca. ‘‘Evaṃ tividhattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañcā’’ti (paṭi. ro. 1.158).

Ādissa ādissa asubhasamāpattiyā vaṇṇaṃ bhāsatīti ‘‘evampi itthampī’’ti punappunaṃ vavatthānaṃ katvā ādisanto asubhasamāpattiyā vaṇṇaṃ bhāsati, ānisaṃsaṃ katheti, guṇaṃ parikitteti. Seyyathidaṃ – ‘‘asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ paṭilīyati paṭikuṭati paṭivaṭṭati, na sampasārīyati, upekkhā vā pāṭikulyatā vā saṇṭhāti. Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ paṭilīyati paṭikuṭati paṭivaṭṭati, na sampasārīyati; evameva kho, bhikkhave, asubhasaññāparicitena bhikkhuno cetasā bahulaṃ viharato methunadhammasamāpattiyā cittaṃ paṭilīyati paṭikuṭati paṭivaṭṭati, na sampasārīyatī’’ti (a. ni. 

这是对提供的巴利文的完整中文直译：
"初禅的结束是欢喜,结束有几种特相?结束有四种特相 - 通过不超越其中生起的法而使之欢喜,通过诸根一味而使之欢喜,通过引导适当精进而使之欢喜,通过习行而使之欢喜。这是初禅结束的欢喜,结束的这四种特相。因此说:'初禅是美好的结束,具足四相'。
"如是三分的心,具有三种美好,具足十相,具足寻、具足伺、具足喜、具足乐、具足心的确立、具足信、具足精进、具足念、具足定、具足慧。"
"一再赞美不净定"是指"这样,那样"反复确定,一再指出而赞美不净定,讲述利益,称赞功德。例如:"比丘们,比丘的心常常习惯于不净想而安住,对于从事淫欲法时,心便退缩、畏缩、转回,不扩展,保持舍或厌恶。比丘们,就像鸡毛或筋腱投入火中时会退缩、畏缩、转回,不扩展;同样地,比丘们,比丘的心常常习惯于不净想而安住,对于从事淫欲法时,心便退缩、畏缩、转回,不扩展。"

7.49).

Icchāmahaṃ, bhikkhave, addhamāsaṃ paṭisallīyitunti ahaṃ bhikkhave ekaṃ addhamāsaṃ paṭisallīyituṃ nilīyituṃ ekova hutvā viharituṃ icchāmīti attho. Namhi kenaci upasaṅkamitabbo aññatra ekena piṇḍapātanīhārakenāti yo attanā payuttavācaṃ akatvā mamatthāya saddhesu kulesu paṭiyattaṃ piṇḍapātaṃ nīharitvā mayhaṃ upanāmeti, taṃ piṇḍapātanīhārakaṃ ekaṃ bhikkhuṃ ṭhapetvā namhi aññena kenaci bhikkhunā vā gahaṭṭhena vā upasaṅkamitabboti.

Kasmā pana evamāhāti? Atīte kira pañcasatā migaluddakā mahatīhi daṇḍavāgurāhi araññaṃ parikkhipitvā haṭṭhatuṭṭhā ekatoyeva yāvajīvaṃ migapakkhighātakammena jīvikaṃ kappetvā niraye upapannā; te tattha paccitvā pubbe katena kenacideva kusalakammena manussesu upapannā kalyāṇūpanissayavasena sabbepi bhagavato santike pabbajjañca upasampadañca labhiṃsu; tesaṃ tato mūlākusalakammato avipakkavipākā aparāparacetanā tasmiṃ addhamāsabbhantare attūpakkamena ca parūpakkamena ca jīvatupacchedāya okāsamakāsi, taṃ bhagavā addasa. Kammavipāko nāma na sakkā kenaci paṭibāhituṃ. Tesu ca bhikkhūsu puthujjanāpi atthi sotāpannasakadāgāmīanāgāmīkhīṇāsavāpi. Tattha khīṇāsavā appaṭisandhikā, itare ariyasāvakā niyatagatikā sugatiparāyaṇā, puthujjanānaṃ pana gati aniyatā. Atha bhagavā cintesi – ‘‘ime attabhāve chandarāgena maraṇabhayabhītā na sakkhissanti gatiṃ visodhetuṃ, handa nesaṃ chandarāgappahānāya asubhakathaṃ kathemi. Taṃ sutvā attabhāve vigatacchandarāgatāya gativisodhanaṃ katvā sagge paṭisandhiṃ gaṇhissanti. Evaṃ nesaṃ mama santike pabbajjā sātthikā bhavissatī’’ti.

Tato tesaṃ anuggahāya asubhakathaṃ kathesi kammaṭṭhānasīsena, no maraṇavaṇṇasaṃvaṇṇanādhippāyena. Kathetvā ca panassa etadahosi – ‘‘sace maṃ imaṃ addhamāsaṃ bhikkhū passissanti, ‘ajja eko bhikkhu mato, ajja dve…pe… ajja dasā’ti āgantvā āgantvā ārocessanti. Ayañca kammavipāko na sakkā mayā vā aññena vā paṭibāhituṃ. Svāhaṃ taṃ sutvāpi kiṃ karissāmi? Kiṃ me anatthakena anayabyasanena sutena? Handāhaṃ bhikkhūnaṃ adassanaṃ upagacchāmī’’ti. Tasmā evamāha – ‘‘icchāmahaṃ, bhikkhave, addhamāsaṃ patisallīyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena piṇḍapātanīhārakenā’’ti.

Apare panāhu – ‘‘parūpavādavivajjanatthaṃ evaṃ vatvā paṭisallīno’’ti. Pare kira bhagavantaṃ upavadissanti – ‘‘ayaṃ ‘sabbaññū, ahaṃ saddhammavaracakkavattī’ti paṭijānamāno attanopi sāvake aññamaññaṃ ghātente nivāretuṃ na sakkoti. Kimaññaṃ sakkhissatī’’ti? Tattha paṇḍitā vakkhanti – ‘‘bhagavā paṭisallānamanuyutto nayimaṃ pavattiṃ jānāti, kocissa ārocayitāpi natthi, sace jāneyya addhā nivāreyyā’’ti. Idaṃ pana icchāmattaṃ, paṭhamamevettha kāraṇaṃ. Nāssudhāti ettha ‘‘assudhā’’ti padapūraṇamatte avadhāraṇatthe vā nipāto; neva koci bhagavantaṃ upasaṅkamatīti attho.


这是对提供的巴利文的完整中文直译：
7.49)。
"比丘们,我想要闭关半个月"的意思是:比丘们,我想要闭关、隐退、独自一人住半个月。"除了一位送食者外,任何人都不应来见我",这意味着除了一位不用我说话,而是从信仰的家庭中为我拿来准备好的食物并送给我的比丘外,其他任何比丘或在家人都不应来见我。
为什么这样说呢?据说在过去,有五百位猎人用大网围住森林,欢喜雀跃地一起终生以杀害鹿和鸟为生,死后生在地狱;他们在那里受苦后,由于过去某些善业而生为人,因善缘而都在世尊处得到出家和具足戒;由于那根本不善业尚未成熟的果报,他们的其他意志在这半个月内由自己和他人的行为而造成断命的机会,世尊看到了这点。业的果报是任何人都无法阻止的。在这些比丘中,有凡夫也有须陀洹、斯陀含、阿那含和阿罗汉。其中阿罗汉不再受生,其他圣弟子则去处确定,必定往生善趣,但凡夫的去处则不确定。于是世尊思考:"这些人因对此身有欲爱,害怕死亡,将无法净化去处,那么我为他们讲说不净观以断除欲爱。听了之后,他们对此身离欲,净化去处,将投生天界。这样他们在我处出家就有意义了。"
因此他为了帮助他们而讲说不净观,是以业处为主,而不是为了赞美死亡。讲说之后他想:"如果这半个月里比丘们见到我,就会来报告'今天一位比丘死了,今天两位...今天十位'。这业报我或其他人都无法阻止。我听了又能做什么呢?听了无益有害的事又有什么用?那么我不见比丘们吧。"所以他这样说:"比丘们,我想要闭关半个月;除了一位送食者外,任何人都不应来见我。"
有人说:"为了避免他人批评而这样说并闭关。"据说他人会批评世尊:"这位自称'全知者,我是正法轮王'的人,连自己的弟子互相杀害都无法阻止,还能做什么呢?"对此智者会说:"世尊专注闭关,不知道这件事,也没有人告诉他,如果知道的话一定会阻止。"但这只是一种想法,第一个原因才是真正的原因。"确实没有"中的"确实"是填词或表强调的不变词;意思是确实没有任何人去见世尊。


Anekehi vaṇṇasaṇṭhānādīhi kāraṇehi vokāro assāti anekākāravokāro; anekākāravokiṇṇo anekakāraṇasammissoti vuttaṃ hoti. Ko so? Asubhabhāvanānuyogo, taṃ anekākāravokāraṃ asubhabhāvanānuyogaṃ anuyuttā viharantīti yuttapayuttā viharanti. Aṭṭīyantīti sakena kāyena aṭṭā dukkhitā honti . Harāyantīti lajjanti. Jigucchantīti sañjātajigucchā honti. Daharoti taruṇo. Yuvāti yobbanena samannāgato. Maṇḍanakajātikoti maṇḍanakapakatiko. Sīsaṃnhātoti sīsena saddhiṃ nhāto. Daharo yuvāti cettha daharavacanena paṭhamayobbanabhāvaṃ dasseti. Paṭhamayobbane hi sattā visesena maṇḍanakajātikā honti. Sīsaṃnhātoti iminā maṇḍanānuyogakālaṃ. Yuvāpi hi kiñci kammaṃ katvā saṃkiliṭṭhasarīro na maṇḍanānuyutto hoti; sīsaṃnhāto pana so maṇḍanamevānuyuñjati. Ahikuṇapādīni daṭṭhumpi na icchati. So tasmiṃ khaṇe ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena kenacideva paccatthikena ānetvā kaṇṭhe baddhena paṭimukkena yathā aṭṭīyeyya harāyeyya jiguccheyya; evameva te bhikkhū sakena kāyena aṭṭīyantā harāyantā jigucchantā so viya puriso taṃ kuṇapaṃ vigatacchandarāgatāya attano kāyaṃ pariccajitukāmā hutvā satthaṃ ādāya attanāpi attānaṃ jīvitā voropenti. ‘‘Tvaṃ maṃ jīvitā voropehi; ahaṃ ta’’nti evaṃ aññamaññampi jīvitā voropenti.

Migalaṇḍikampi samaṇakuttakanti migalaṇḍikoti tassa nāmaṃ; samaṇakuttakoti samaṇavesadhārako. So kira sikhāmattaṃ ṭhapetvā sīsaṃ muṇḍetvā ekaṃ kāsāvaṃ nivāsetvā ekaṃ aṃse katvā vihāraṃyeva upanissāya vighāsādabhāvena jīvati. Tampi migalaṇḍikaṃ samaṇakuttakaṃ upasaṅkamitvā evaṃ vadanti. Sādhūti āyācanatthe nipāto. Noti upayogabahuvacanaṃ, sādhu āvuso amhe jīvitā voropehīti vuttaṃ hoti. Ettha ca ariyā neva pāṇātipātaṃ kariṃsu na samādapesuṃ, na samanuññā ahesuṃ. Puthujjanā pana sabbamakaṃsu. Lohitakanti lohitamakkhitaṃ. Yena vaggumudānadīti vaggumatā lokassa puññasammatā nadī. Sopi kira ‘‘taṃ pāpaṃ tattha pavāhessāmī’’ti saññāya gato, nadiyā ānubhāvena appamattakampi pāpaṃ pahīnaṃ nāma natthi.



这是对提供的巴利文的完整中文直译：
由多种颜色、形状等原因而有差别,称为多种差别;混杂着多种原因,这就是所说的意思。是什么?不净修习,他们致力于这种多种差别的不净修习而安住,即专注而安住。"厌恶"是指对自己的身体感到痛苦。"羞耻"是指感到羞愧。"厌恶"是指生起厌恶。"年轻"是指年少。"青年"是指具有青春。"爱装饰"是指有装饰的习性。"洗头"是指连头一起洗。这里"年轻青年"的"年轻"一词表示初次青春期。因为在初次青春期时,众生特别爱装饰。"洗头"这个词表示装饰的时间。即使是青年,做了某些工作而身体脏污时也不会装饰;但洗过头后就会装饰。他甚至不愿看到蛇尸等。如果在那时,某个敌人把蛇尸或狗尸或人尸挂在他的脖子上,他会感到厌恶、羞耻和反感;同样地,那些比丘对自己的身体感到厌恶、羞耻和反感,就像那个人对尸体一样,由于对自己的身体失去欲爱,想要舍弃自己的身体,于是拿起刀自杀。他们也互相杀害,说"你杀我,我杀你"。
"装扮成沙门的弥伽兰提迦" - "弥伽兰提卡"是他的名字;"装扮成沙门"是指穿着沙门的服装。据说他只留一撮头发,剃光头,穿一件袈裟,一件搭在肩上,住在寺院附近,以食用残食为生。他们也去见这个装扮成沙门的弥伽兰提卡,这样说。"请"是请求的语气词。"我们"是宾格复数,意思是"朋友,请杀了我们"。在这里,圣者既不杀生,也不教唆,也不赞同。但凡夫则都做了。"沾血"是指沾满了血。"到瓦古姆达河" - 瓦古姆达是世人认为吉祥的河。据说他也是想"我要在那里洗净这罪恶"而去的,但通过河的力量,即使微小的罪恶也不可能被洗净。

163.Ahudeva kukkuccanti tesu kira bhikkhūsu kenacipi kāyavikāro vā vacīvikāro vā na kato, sabbe satā sampajānā dakkhiṇena passena nipajjiṃsu. Taṃ anussarato tassa kukkuccaṃ ahosiyeva. Ahu vippaṭisāroti tasseva kukkuccassa sabhāvaniyamanatthametaṃ vuttaṃ . Vippaṭisārakukkuccaṃ ahosi, na vinayakukkuccanti. Alābhā vata metiādi kukkuccassa pavattiākāradassanatthaṃ vuttaṃ. Tattha alābhā vata meti āyatiṃ dāni mama hitasukhalābhā nāma natthīti anutthunāti. ‘‘Na vata me lābhā’’tiiminā pana tamevatthaṃ daḷhaṃ karoti. Ayañhettha adhippāyo – sacepi koci ‘‘lābhā te’’ti vadeyya, taṃ micchā, na vata me lābhāti. Dulladdhaṃ vata meti kusalānubhāvena laddhampi idaṃ manussattaṃ dulladdhaṃ vata me. Na vata me suladdhantiiminā pana tamevatthaṃ daḷhaṃ karoti. Ayañhettha adhippāyo – sacepi koci ‘‘suladdhaṃ te’’ti vadeyya, taṃ micchā; na vata me suladdhanti. Apuññaṃ pasutanti apuññaṃ upacitaṃ janitaṃ vā. Kasmāti ce? Yohaṃ bhikkhū…pe… voropesinti . Tassattho – yo ahaṃ sīlavante tāya eva sīlavantatāya kalyāṇadhamme uttamadhamme seṭṭhadhamme bhikkhū jīvitā voropesinti.

Aññatarā mārakāyikāti nāmavasena apākaṭā ekā bhummadevatā micchādiṭṭhikā mārapakkhikā mārassanuvattikā ‘‘evamayaṃ māradheyyaṃ māravisayaṃ nātikkamissatī’’ti cintetvā sabbābharaṇavibhūsitā hutvā attano ānubhāvaṃ dassayamānā abhijjamāne udake pathavītale caṅkamamānā viya āgantvā migalaṇḍikaṃ samaṇakuttakaṃ etadavoca. Sādhu sādhūti sampahaṃsanatthe nipāto; tasmā eva dvivacanaṃ kataṃ. Atiṇṇe tāresīti saṃsārato atiṇṇe iminā jīvitāvoropanena tāresi parimocesīti. Ayaṃ kira etissā devatāya bālāya dummedhāya laddhi ‘‘ye na matā, te saṃsārato na muttā. Ye matā, te muttā’’ti. Tasmā saṃsāramocakamilakkhā viya evaṃladdhikā hutvā tampi tattha niyojentī evamāha. Atha kho migalaṇḍiko samaṇakuttako tāva bhusaṃ uppannavippaṭisāropi taṃ devatāya ānubhāvaṃ disvā ‘‘ayaṃ devatā evamāha – addhā iminā atthena evameva bhavitabba’’nti niṭṭhaṃ gantvā ‘‘lābhā kira me’’tiādīni parikittayanto. Vihārena vihāraṃ pariveṇena pariveṇaṃ upasaṅkamitvā evaṃ vadetīti taṃ taṃ vihārañca pariveṇañca upasaṅkamitvā dvāraṃ vivaritvā anto pavisitvā bhikkhū evaṃ vadati – ‘‘ko atiṇṇo, kaṃ tāremī’’ti?

Hotiyevabhayanti maraṇaṃ paṭicca cittutrāso hoti. Hoti chambhitattanti hadayamaṃsaṃ ādiṃ katvā tasmā sarīracalanaṃ hoti; atibhayena thaddhasarīrattantipi eke, thambhitattañhi chambhitattanti vuccati. Lomahaṃsoti uddhaṃṭhitalomatā, khīṇāsavā pana sattasuññatāya sudiṭṭhattā maraṇakasattameva na passanti, tasmā tesaṃ sabbampetaṃ nāhosīti veditabbaṃ. Ekampi bhikkhuṃ dvepi…pe… saṭṭhimpi bhikkhū ekāhena jīvitā voropesīti evaṃ gaṇanavasena sabbānipi tāni pañca bhikkhusatāni jīvitā voropesi.



这是对提供的巴利文的完整中文直译：
163. "确实有悔恨"——据说那些比丘中没有任何人做出身体或语言的变化,都保持正念正知,右侧卧。回想起这点,他确实产生了悔恨。"有追悔"——这是为了确定那悔恨的本质而说的。是追悔的悔恨,不是戒律上的悔恨。"我真是不幸"等话是为了说明悔恨的表现方式。其中,"我真是不幸"是哀叹说现在我将来没有所谓的利益和快乐了。而"我真是没有利益"则是强调同样的意思。这里的意思是——即使有人说"你有利益",那是错的,我真是没有利益。"我真是获得了坏东西"是说即使通过善业获得的人身也是我获得了坏东西。而"我真是没有获得好东西"则是强调同样的意思。这里的意思是——即使有人说"你获得了好东西",那是错的;我真是没有获得好东西。"造作了不善"是积累或产生了不善。为什么呢?因为"我杀害了比丘们"。意思是——我杀害了那些由于持戒而成为善法、最高法、最胜法的比丘们。
"某个魔罗眷属"是指一个名字不为人知的地居天神,持邪见,属于魔罗一方,追随魔罗,想着"这样他就不会超越魔罗的领域、魔罗的范围",于是装饰好所有的饰品,显示自己的威力,好像在不破裂的水面上如在地面上行走一样来到装扮成沙门的弥伽兰提卡面前说道。"善哉,善哉"是表示赞许的语气词;因此重复两次。"你度脱了未度脱者"是说你通过这杀生使未从轮回中度脱的人度脱、解脱了。据说这位愚蠢无知的天神有这样的见解:"未死的人不能从轮回中解脱。已死的人才能解脱。"因此,她就像那些认为杀人可以使人从轮回中解脱的野蛮人一样持有这种见解,并鼓励他这样做。然后,装扮成沙门的弥伽兰提卡虽然已经生起强烈的后悔,但看到那天神的威力后,想:"这位天神这样说——这件事肯定就是这样",于是下定决心,赞颂说"我真是有利益"等。"他走进一个又一个精舍,一个又一个僧房,这样说"是指他走进各个精舍和僧房,打开门,进入里面,对比丘们这样说:"谁未度脱?我来度脱谁?"
"确实有恐惧"是指对死亡产生心的恐惧。"有战栗"是指从心脏开始,身体因此而颤抖;有些人说是因极度恐惧而身体僵硬,因为僵硬被称为战栗。"毛骨悚然"是指毛发竖立。但阿罗汉由于已经清楚地看到众生的空性,所以不见所谓的死亡众生,因此应知他们没有这一切。"一天之内杀害一个比丘,两个...乃至六十个比丘"——这样按数量计算,他杀害了所有那五百位比丘。

164.Paṭisallānā vuṭṭhitoti tesaṃ pañcannaṃ bhikkhusatānaṃ jīvitakkhayapattabhāvaṃ ñatvā tato ekībhāvato vuṭṭhito jānantopi ajānanto viya kathāsamuṭṭhāpanatthaṃ āyasmantaṃ ānandaṃ āmantesi. Kiṃ nu kho ānanda tanubhūto viya bhikkhusaṅghoti ānanda ito pubbe bahū bhikkhū ekato upaṭṭhānaṃ āgacchanti, uddesaṃ paripucchaṃ gaṇhanti sajjhāyanti, ekapajjoto viya ārāmo dissati, idāni pana addhamāsamattassa accayena tanubhūto viya tanuko mando appako viraḷaviraḷo viya jāto bhikkhusaṅgho. Kinnu kho kāraṇaṃ, kiṃ disāsu pakkantā bhikkhūti?

Athāyasmā ānando kammavipākena tesaṃ jīvitakkhayappattiṃ asallakkhento asubhakammaṭṭhānānuyogapaccayā pana sallakkhento ‘‘tathā hi pana bhante bhagavā’’tiādiṃ vatvā bhikkhūnaṃ arahattappattiyā aññaṃ kammaṭṭhānaṃ yācanto ‘‘sādhu bhante bhagavā’’tiādimāha. Tassattho – sādhu bhante bhagavā aññaṃ kāraṇaṃ ācikkhatu, yena bhikkhusaṅgho arahatte patiṭṭhaheyya; mahāsamuddaṃ orohaṇatitthāni viya hi aññānipi dasānussatidasakasiṇacatudhātuvavatthānabrahmavihārānāpānasatippabhedāni bahūni nibbānorohaṇakammaṭṭhānāni santi. Tesu bhagavā bhikkhū samassāsetvā aññataraṃ kammaṭṭhānaṃ ācikkhatūti adhippāyo.

Atha bhagavā tathā kātukāmo theraṃ uyyojento ‘‘tenahānandā’’tiādimāha. Tattha vesāliṃ upanissāyāti vesāliṃ upanissāya samantā gāvutepi addhayojanepi yāvatikā bhikkhū viharanti , te sabbe sannipātehīti attho. Te sabbe upaṭṭhānasālāyaṃ sannipātetvāti attanā gantuṃ yuttaṭṭhānaṃ sayaṃ gantvā aññattha daharabhikkhū pahiṇitvā muhutteneva anavasese bhikkhū upaṭṭhānasālāyaṃ samūhaṃ katvā. Yassa dāni bhante bhagavā kālaṃ maññatīti ettha ayamadhippāyo – bhagavā bhikkhusaṅgho sannipatito esa kālo bhikkhūnaṃ dhammakathaṃ kātuṃ, anusāsaniṃ dātuṃ, idāni yassa tumhe kālaṃ jānātha, taṃ kattabbanti.

Ānāpānassatisamādhikathā

165. Atha kho bhagavā…pe… bhikkhū āmantesi – ayampi kho bhikkhaveti āmantetvā ca pana bhikkhūnaṃ arahattappattiyā pubbe ācikkhitaasubhakammaṭṭhānato aññaṃ pariyāyaṃ ācikkhanto ‘‘ānāpānassatisamādhī’’ti āha.

Idāni yasmā bhagavatā bhikkhūnaṃ santapaṇītakammaṭṭhānadassanatthameva ayaṃ pāḷi vuttā, tasmā aparihāpetvā atthayojanākkamaṃ ettha vaṇṇanaṃ karissāmi. Tatra ‘‘ayampi kho bhikkhave’’ti imassa tāva padassa ayaṃ yojanā – bhikkhave na kevalaṃ asubhabhāvanāyeva kilesappahānāya saṃvattati, apica ayampi kho ānāpānassatisamādhi…pe… vūpasametīti.

Ayaṃ panettha atthavaṇṇanā – ānāpānassatīti assāsapassāsapariggāhikā sati. Vuttañhetaṃ paṭisambhidāyaṃ –

‘‘Ānanti assāso, no passāso. Apānanti passāso, no assāso. Assāsavasena upaṭṭhānaṃ sati, passāsavasena upaṭṭhānaṃ sati. Yo assasati tassupaṭṭhāti, yo passasati tassupaṭṭhātī’’ti (paṭi. ma. 

164. "从闭关中出发"——知道这五百位比丘的生命已尽,因此为了统一,虽然知道却像不知道一样,对阿难尊者说道。 "阿难,比丘僧团难道像身体微弱的样子吗? 阿难,以前有许多比丘聚集在一起,问询教义,讨论教义,像一个单一的乐园一样,而如今却因半个月的缘故,变得像身体微弱、迟钝、稀少的比丘僧团。究竟是什么原因,为什么比丘们在各个方向上离去呢?"
于是阿难尊者没有察觉到他们因业力而致生命尽灭,却因不净的修行而意识到,于是说道："如是,尊者,正如您所说。"然后请求比丘们获得阿罗汉果的其他修行法，"善哉,尊者,请告诉我们其他的修行法，以便比丘僧团能够获得阿罗汉果;就像大海的深处一样,还有其他的十种、十二种、四种元素的安住、禅定、呼吸的修行法,许多涅槃的修行法都存在。"因此,世尊希望比丘们能够指导其他的修行法。
于是世尊希望能够这样做,对长老说道："那么,阿难。"这里"依靠维萨里"是指围绕维萨里的地方,无论是村落还是一里远的地方,比丘们都在居住,这意味着他们都聚集在一起。他们聚集在一起,前往聚集的地方,自己去往合适的地方,然后派遣年轻的比丘们,片刻间便将比丘们聚集在一起。
"现在,尊者,您认为这是时候了吗？"这里的意思是——尊者,比丘们聚集在一起,这是比丘们讲法、教导的时候,现在你们知道时间到了,应该做什么。
165. 然后世尊……对比丘们说道——"这也是比丘们"在召唤比丘们获得阿罗汉果之前,讲述不净修行法以外的其他修行法时,说道："安那般那萨提的禅定"。
现在因为世尊为了展示比丘们的修行法而讲述这一段经文,因此我在这里不遗漏地解释其意义。这里"这也是比丘们"的意思是——比丘们不仅仅是为了抛弃烦恼而修习不净观,而且这也是安那般那萨提……等的修行。
这里的意义解释是——安那般那萨提是指呼吸的觉知。这里有这样的阐述——
"安那是吸气,不是呼气。阿那是呼气,不是吸气。以吸气的方式保持觉知,以呼气的方式保持觉知。谁吸气,谁便保持觉知;谁呼气,谁便保持觉知。"

1.160).

Samādhīti tāya ānāpānapariggāhikāya satiyā saddhiṃ uppannā cittekaggatā; samādhisīsena cāyaṃ desanā, na satisīsena. Tasmā ānāpānassatiyā yutto samādhi ānāpānassatisamādhi, ānāpānassatiyaṃ vā samādhi ānāpānassatisamādhīti evamettha attho veditabbo. Bhāvitoti uppādito vaḍḍhito ca. Bahulīkatoti punappunaṃ kato. Santo ceva paṇīto cāti santo ceva paṇīto ceva, ubhayattha evasaddena niyamo veditabbo. Kiṃ vuttaṃ hoti? Ayañhi yathā asubhakammaṭṭhānaṃ kevalaṃ paṭivedhavasena santañca paṇītañca oḷārikārammaṇattā pana paṭikūlārammaṇattā ca ārammaṇavasena neva santaṃ na paṇītaṃ, na evaṃ kenaci pariyāyena asanto vā appaṇīto vā, apica kho ārammaṇasantatāyapi santo vūpasanto nibbuto paṭivedhasaṅkhātaaṅgasantatāyapi ārammaṇappaṇītatāyapi paṇīto atittikaro aṅgappaṇītatāyapīti. Tena vuttaṃ – ‘‘santo ceva paṇīto cā’’ti.

Asecanako ca sukho ca vihāroti ettha pana nāssa secananti asecanako anāsittako abbokiṇṇo pāṭekko āveṇiko, natthettha parikammena vā upacārena vā santatā ādimanasikārato pabhuti attano sabhāveneva santo ca paṇīto cāti attho. Keci pana asecanakoti anāsittako ojavanto sabhāveneva madhuroti vadanti. Evamayaṃ asecanako ca appitappitakkhaṇe kāyikacetasikasukhappaṭilābhāya saṃvattanato sukho ca vihāroti veditabbo.

Uppannuppanneti avikkhambhite avikkhambhite. Pāpaketi lāmake. Akusale dhammeti akosallasambhūte dhamme. Ṭhānaso antaradhāpetīti khaṇeneva antaradhāpeti vikkhambheti. Vūpasametīti suṭṭhu upasameti, nibbedhabhāgiyattā vā anupubbena ariyamaggavuḍḍhippato samucchindati paṭippassambhetītipi attho.

Seyyathāpīti opammanidassanametaṃ. Gimhānaṃ pacchime māseti āsāḷhamāse. Ūhataṃ rajojallanti addhamāse vātātapasukkhāya gomahiṃsādipādappahārasambhinnāya pathaviyā uddhaṃ hataṃ ūhataṃ ākāse samuṭṭhitaṃ rajañca reṇuñca. Mahā akālameghoti sabbaṃ nabhaṃ ajjhottharitvā uṭṭhito āsāḷhajuṇhapakkhe sakalaṃ addhamāsaṃ vassanakamegho. So hi asampatte vassakāle uppannattā akālameghoti idhādhippeto. Ṭhānaso antaradhāpeti vūpasametīti khaṇeneva adassanaṃ neti, pathaviyaṃ sannisīdāpeti. Evameva khoti opammasampaṭipādanametaṃ. Tato paraṃ vuttanayameva.

Idāni kathaṃ bhāvito ca bhikkhave ānāpānassatisamādhīti ettha kathanti ānāpānassatisamādhibhāvanaṃ nānappakārato vitthāretukamyatāpucchā. Bhāvito ca bhikkhave ānāpānassatisamādhīti nānappakārato vitthāretukamyatāya puṭṭhadhammanidassanaṃ . Esa nayo dutiyapadepi. Ayaṃ panettha saṅkhepattho – bhikkhave kenapakārena kenākārena kena vidhinā bhāvito ānāpānassatisamādhi kenapakārena bahulīkato santo ceva…pe… vūpasametīti.

Idāni tamatthaṃ vitthārento ‘‘idha bhikkhave’’tiādimāha. Tattha idha bhikkhave bhikkhūti bhikkhave imasmiṃ sāsane bhikkhu. Ayañhettha idhasaddo sabbappakāraānāpānassatisamādhinibbattakassa puggalassa sannissayabhūtasāsanaparidīpano aññasāsanassa tathābhāvapaṭisedhano ca. Vuttañhetaṃ – ‘‘idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī’’ti (ma. ni. 

1.160)
"正念"是指与安那般那的觉知相结合而生起的心的专注；这一教导是以正念为主，而非以专注为主。因此，安那般那的正念与专注结合，或者说安那般那的专注就是安那般那的正念，这一点应当如此理解。 "已发展"是指已被引导和增长。"反复"是指多次进行。 "既安宁又高尚"是指既安宁又高尚，二者在这里应当被理解为同一概念。这是说什么呢？这就像不净的修行法，单从认识的角度来看是安宁和高尚，而由于粗糙的对象而显得不净，因此从对象的角度来看既不是安宁也不是高尚，也不以任何方式显得不安宁或低下；而且从对象的持续性来看，安宁的确是安宁的，觉知的确是觉知的，因而从认识的角度来看也应理解为安宁和高尚。
"不灌溉且快乐的居所"——在这里并不是说没有灌溉，而是指不依赖于外在的浇灌，独立存在的、没有依赖的、单独的、清净的，因而在这里并没有通过行为或接近而依赖于某种状态的意义。有人说不灌溉的本质是清净的、自然的、甜美的。因此，这个不灌溉的地方在某些时候会因身心的快乐而获得快乐的居所。
"不断升起"是指不间断地升起。"恶"是指微小的。"不善的法"是指由于不善而生起的法。"瞬间消失"是指瞬间消失、消散。"安宁"是指完全安宁，因而从逐步的高尚法的进展中断裂、消失。
"例如"是指比喻的描述。这是指在热季的最后一个月，即在阿萨拉月。 "被风尘所覆盖"是指在半个月的时间里，由于风和热的干扰而被地面上的牛、马等的脚步所打扰而升起的尘土和沙子。 "大雨云"是指整个天空被覆盖的云，在阿萨拉月的中间，整个半个月的降雨云。因此，因未到降雨的时节而被称为"大雨云"。 "瞬间消失"是指在地面上安坐，因而不再可见。
"因此"是指比喻的引导。然后是前面所述的内容。
现在如何理解比丘们的安那般那的正念禅定？这里讲述的是关于安那般那正念禅定的不同方面的展开。理解比丘们的安那般那的正念禅定是为了展开不同的方面而提出的问题。这一内容在第二部分也是如此。这里的总结是——比丘们以何种方式、何种方式、何种方法，发展安那般那的正念禅定，采用何种方法而反复进行，既安宁又……等。
现在为了解释这一点，"在这里，比丘们"等类似的内容。这里的"在这里，比丘们"是指在这个教义中，作为比丘的修行者。这一内容的"在这里"是指所有种类的安那般那正念禅定的来源，指明了这一教义的特性，并且排除其他教义的存在。这里有这样的说法——"在这里，比丘们，修行者……等，空无一物，非他人的言论，修行者与他人不同。"

1.139). Tena vuttaṃ – ‘‘imasmiṃ sāsane bhikkhū’’ti.

Araññagato vā…pe… suññāgāragato vāti idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpanaṃ. Imassa hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ cittaṃ ānāpānassatisamādhiārammaṇaṃ abhiruhituṃ na icchati. Kūṭagoṇayuttaratho viya uppathameva dhāvati. Tasmā seyyathāpi nāma gopo kūṭadhenuyā sabbaṃ khīraṃ pivitvā vaḍḍhitaṃ kūṭavacchaṃ dametukāmo dhenuto apanetvā ekamante mahantaṃ thambhaṃ nikhaṇitvā tattha yottena bandheyya. Athassa so vaccho ito cito ca vipphanditvā palāyituṃ asakkonto tameva thambhaṃ upanisīdeyya vā upanipajjeyya vā; evameva imināpi bhikkhunā dīgharattaṃ rūpārammaṇādirasapānavaḍḍhitaṃ duṭṭhacittaṃ dametukāmena rūpādiārammaṇato apanetvā araññaṃ vā…pe… suññāgāraṃ vā pavesetvā tattha assāsapassāsathambhe satiyottena bandhitabbaṃ. Evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ alabhamānaṃ satiyottaṃ chinditvā palāyituṃ asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca. Tenāhu porāṇā –

‘‘Yathā thambhe nibandheyya, vacchaṃ dammaṃ naro idha;

Bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷha’’nti. (visuddhi. 1.217; dī. ni. aṭṭha. 2.374; ma. ni. aṭṭha. 1.107; paṭi. ma. aṭṭha. 2.1.163);

Evamassetaṃ senāsanaṃ bhāvanānurūpaṃ hoti. Tena vuttaṃ – ‘‘idamassa ānāpānassatisamaādhibhāvanānurūpasenāsanapariggahaparidīpana’’nti.

Atha vā yasmā idaṃ kammaṭṭhānappabhede muddhabhūtaṃ sabbaññubuddhapaccekabuddhabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ sampādetuṃ, saddakaṇṭakattā jhānassa. Agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva ca pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ sampāpuṇituṃ, tasmāssa anurūpaṃsenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha.

Vatthuvijjācariyo viya hi bhagavā, so yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā ‘‘ettha nagaraṃ māpethā’’ti upadisati, sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati; evameva yogāvacarassa anurūpasenāsanaṃ upaparikkhitvā ettha kammaṭṭhānaṃ anuyuñjitabbanti upadisati. Tato tattha kammaṭṭhānaṃ anuyuttena yoginā kamena arahatte patte ‘‘sammāsambuddho vata so bhagavā’’ti mahantaṃ sakkāraṃ labhati. Ayaṃ pana bhikkhu ‘‘dīpisadiso’’ti vuccati. Yathā hi mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā vanamahiṃsagokaṇṇasūkarādayo mige gaṇhāti; evamevāyaṃ araññādīsu kammaṭṭhānaṃ anuyuñjanto bhikkhu yathākkamena sotāpattisakadāgāmianāgāmiarahattamagge ceva ariyaphalañca gaṇhātīti veditabbo. Tenāhu porāṇā –

‘‘Yathāpi dīpiko nāma, nilīyitvā gaṇhatī mige;

Tathevāyaṃ buddhaputto, yuttayogo vipassako;

Araññaṃ pavisitvāna, gaṇhāti phalamuttama’’nti. (mi. pa. 6.

1.139)
因此说——“在这个教义中，比丘们”。
“去森林”或“去空房”，这是对安那般那正念禅定的修行场所的说明。因为这个比丘的心长久以来被色等对象所迷惑，不愿意升起安那般那正念禅定的对象。就像被拐弯的车轮一样，只是沿着小路奔跑。因此，就像一头牛在喝完所有的奶后，想要驯服那头牛的主人，便把牛赶开，挖一个大柱子，然后用绳子把牛绑在那里。于是那头小牛在这里那里挣扎，无法逃跑，便会依附于那根柱子；同样地，这个比丘为了驯服那长久以来因色等对象而被污染的恶心，便将其从色等对象中赶走，进入森林或空房，在那里用安那般那的呼吸来绑住心。即使这个心在这里那里挣扎，无法获得以前的对象，便会用心的专注来安住于那个对象。因此古人说——
“就像把牛绑在柱子上，人在这里驯服牛；就这样绑住自己的心，专注于对象。”
因此，这个修行场所适合修行。故而说——“这是对安那般那正念禅定的修行场所的说明”。
或者说，因为这个修行法的不同方面，所有的觉悟者、独觉者、佛弟子所获得的特殊成就，安那般那的修行法是难以获得的，尤其是那些不舍弃村庄的男人和女人。因为在森林中，修行法是容易获得的，因此在森林中安住的比丘可以通过安那般那的第四禅来获得最高的果位，故而世尊指出适合的修行场所：“去森林”。
就像一位善于观察事物的老师，看到城市的土地后，仔细观察并说：“这里可以建造城市。”然后他在城市中获得极大的尊重；同样地，观察适合修行的地方，教导在那里应当修行的法。然后在那里修行的修行者可以获得阿罗汉果，世尊因此获得极大的尊重。这个比丘被称为“像灯一样”。就像伟大的灯王在森林中依靠草丛、树林或山脉而隐藏，捕捉到野兽；同样地，这个比丘在森林等地方修行，获得了不同的果位，包括入流、再来、不还、阿罗汉果等。古人说——
“就像灯一样，隐藏在丛林中捕捉野兽；同样，这位佛的弟子，修行得当，洞察事物；进入森林后，获得最高的果位。”

1.5);

Tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha.

Tattha araññagato vāti araññanti ‘‘nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) ca ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 653) ca evaṃ vuttalakkhaṇesu araññesu anurūpaṃ yaṃkiñci pavivekasukhaṃ araññaṃ gato. Rukkhamūlagato vāti rukkhasamīpaṃ gato. Suññāgāragato vāti suññaṃ vivittokāsaṃ gato. Ettha ca ṭhapetvā araññañca rukkhamūlañca avasesasattavidhasenāsanagatopi suññāgāragatoti vattuṃ vaṭṭati. Evamassa ututtayānukūlaṃ dhātucariyānukūlañca ānāpānassatibhāvanānurūpaṃ senāsanaṃ upadisitvā alīnānuddhaccapakkhikaṃ santamiriyāpathaṃ upadisanto ‘‘nisīdatī’’ti āha. Athassa nisajjāya daḷhabhāvaṃ assāsapassāsānaṃ pavattanasukhataṃ ārammaṇapariggahūpāyañca dassento ‘‘pallaṅkaṃ ābhujitvā’’tiādimāha.

Tattha pallaṅkanti samantato ūrubaddhāsanaṃ. Ābhujitvāti ābandhitvā. Ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā, aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisinnassa cammamaṃsanhārūni na paṇamanti. Athassa yā tesaṃ paṇamanappaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti. Kammaṭṭhānaṃ na paripatati. Vuḍḍhiṃ phātiṃ upagacchati.

Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. Atha vā ‘‘parī’’ti pariggahaṭṭho; ‘‘mukha’’nti niyyānaṭṭho; ‘‘satī’’ti upaṭṭhānaṭṭho; tena vuccati – ‘‘parimukhaṃ satiṃ upaṭṭhapetvā’’ti. Evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164-165) vuttanayenapettha attho daṭṭhabbo. Tatrāyaṃ saṅkhepo – ‘‘pariggahitaniyyānaṃ satiṃ katvā’’ti. So satova assasatīti so bhikkhu evaṃ nisīditvā evañca satiṃ upaṭṭhapetvā taṃ satiṃ avijahanto satoeva assasati, sato passasati, satokārī hotīti vuttaṃ hoti.

Idāni yehākārehi satokārī hoti, te dassento ‘‘dīghaṃ vā assasanto’’tiādimāha. Vuttañhetaṃ paṭisambhidāyaṃ – ‘‘so satova assasati, sato passasatī’’ti etasseva vibhaṅge –

‘‘Bāttiṃsāya ākārehi satokārī hoti. Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena satokārī hoti. Dīghaṃ passāsavasena…pe… paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena satokārī hotī’’ti (paṭi. ma. 

1.5)
因此,世尊为了展示他精进勇猛的修行场所,说道"去森林"等。
其中,"去森林"是指去到适合独处的任何森林,如所说的森林特征:"出了村界桩外的一切都是森林"和"所谓林野住处,最远距离为五百弓"。"去树下"是指去到树木附近。"去空屋"是指去到空旷寂静之处。这里除了森林和树下,去其余七种住处也可以称为"去空屋"。这样为他指出适合三季、适合身体状况、适合修习入出息念的住处后,为了指示不懈怠不掉举的平静威仪,说"坐下"。然后为了显示他坐姿稳固、入出息顺畅、易于把握所缘,说"结跏趺坐"等。
其中,"结跏趺坐"是指两腿交叉盘坐。"端正"是指正直。"挺身"是指保持上身正直,使十八脊椎骨首尾相接。这样坐着时,皮肉筋不会下垂。否则每时每刻会因下垂而生起痛感。当这些痛感不生起时,心便能专一。业处不会退失,能够增长广大。
"建立面前的念"是指将念安立于业处之前。或者,"pari"有遍摄义,"mukha"有出离义,"sati"有现起义,因此说"建立面前的念"。这里的意思也应该按照《无碍解道》所说的方法来理解。其要点是:"使念成为遍摄出离的"。"他正念而入息"是指那位比丘如此坐下,如此建立念后,不舍弃那个念,保持正念而入息、出息,成为正念者,这是所说的意思。
现在为了显示他以何种方式成为正念者,说"长入息时"等。这在《无碍解道》中解释说:"他正念而入息,正念而出息"的详细解释是:
"以三十二种方式成为正念者。当了知长入息时心一境性不散乱时,念现起。以那个念和那个智,他成为正念者。当了知长出息时...乃至...当了知舍遣随观入息时、舍遣随观出息时心一境性不散乱时,念现起。以那个念和那个智,他成为正念者。"

1.165).

Tattha dīghaṃ vā assasantoti dīghaṃ vā assāsaṃ pavattento. ‘‘Assāso’’ti bahi nikkhamanavāto. ‘‘Passāso’’ti anto pavisanavāto. Suttantaṭṭhakathāsu pana uppaṭipāṭiyā āgataṃ.

Tattha sabbesampi gabbhaseyyakānaṃ mātukucchito nikkhamanakāle paṭhamaṃ abbhantaravāto bahi nikkhamati. Pacchā bāhiravāto sukhumaṃ rajaṃ gahetvā abbhantaraṃ pavisanto tāluṃ āhacca nibbāyati. Evaṃ tāva assāsapassāsā veditabbā. Yā pana tesaṃ dīgharassatā, sā addhānavasena veditabbā. Yathā hi okāsaddhānaṃ pharitvā ṭhitaṃ udakaṃ vā vālikā vā ‘‘dīghamudakaṃ dīghā vālikā, rassamudakaṃ rassā vālikā’’ti vuccati. Evaṃ cuṇṇavicuṇṇāpi assāsapassāsā hatthisarīre ahisarīre ca tesaṃ attabhāvasaṅkhātaṃ dīghaṃ addhānaṃ saṇikaṃ pūretvā saṇikameva nikkhamanti, tasmā ‘‘dīghā’’ti vuccanti. Sunakhasasādīnaṃ attabhāvasaṅkhātaṃ rassaṃ addhānaṃ sīghaṃ pūretvā sīghameva nikkhamanti, tasmā ‘‘rassā’’ti vuccanti. Manussesu pana keci hatthiahiādayo viya kāladdhānavasena dīghaṃ assasanti ca passasanti ca. Keci sunakhasasādayo viya rassaṃ. Tasmā tesaṃ kālavasena dīghamaddhānaṃ nikkhamantā ca pavisantā ca te dīghā. Ittaramaddhānaṃ nikkhamantā ca pavisantā ca ‘‘rassā’’ti veditabbā. Tatrāyaṃ bhikkhu navahākārehi dīghaṃ assasanto ca passasanto ca ‘‘dīghaṃ assasāmi passasāmī’’ti pajānāti. Evaṃ pajānato cassa ekenākārena kāyānupassanāsatipaṭṭhānabhāvanā sampajjatīti veditabbā. Yathāha paṭisambhidāyaṃ –

‘‘Kathaṃ dīghaṃ assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ passasanto ‘dīghaṃ passasāmī’ti pajānāti? Dīghaṃ assāsaṃ addhānasaṅkhāte assasati, dīghaṃ passāsaṃ addhānasaṅkhāte passasati, dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati; chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati; pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ…pe… dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsā cittaṃ vivattati, upekkhā saṇṭhāti. Imehi navahi ākārehi dīghaṃ assāsapassāsā kāyo; upaṭṭhānaṃ sati; anupassanā ñāṇaṃ; kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti (paṭi. ma. 

1.165)
其中,"长入息时"是指做长的入息。"入息"是指从体内呼出的气。"出息"是指从外吸入体内的气。在经典注释中则相反。
对于所有胎生者,从母胎出来时,首先是内部的气呼出。然后外部的气携带微尘进入,触及上颚而消失。这就是入息出息的理解。它们的长短是根据时间来判断的。就像延伸一段距离的水或沙被称为"长水"或"长沙",短的则称为"短水"或"短沙"。同样,细微的入息出息在象身或蛇身中缓慢地充满并缓慢地呼出,称为它们身体的长时间,因此称为"长"。在狗兔等身中迅速充满并迅速呼出,称为它们身体的短时间,因此称为"短"。人类中有些像象蛇等长时间入息出息,有些像狗兔等短时间入息出息。因此,应理解长时间出入的是长,短时间出入的是短。这位比丘以九种方式长入息出息时,了知"我长入息,长出息"。应知如此了知时,以一种方式成就身随观念处修习。如《无碍解道》中说:
"如何长入息时了知'我长入息',长出息时了知'我长出息'?他在长时间内入息,在长时间内出息,在长时间内入息出息。在长时间内入息出息时生起欲求;由于欲求,他在更长时间内入息;由于欲求,他在更长时间内出息;由于欲求,他在更长时间内入息出息。由于欲求,在更长时间内入息出息时生起喜悦;由于喜悦,他在更长时间内入息;由于喜悦,他在更长时间内出息...由于喜悦,他在更长时间内入息出息。由于喜悦,在更长时间内入息出息时,心从长入息出息转离,舍得以确立。以这九种方式,长入息出息是身;现起是念;随观是智;身是现起,不是念;念既是现起又是念。以那个念和那个智,他随观那个身。因此说:'修习身随观念处'。"

1.166).

Eseva nayo rassapadepi. Ayaṃ pana viseso – ‘‘yathā ettha ‘dīghaṃ assāsaṃ addhānasaṅkhāte’ti vuttaṃ; evamidha ‘rassaṃ assāsaṃ ittarasaṅkhāte assasatī’’ti āgataṃ. Tasmā tassa vasena yāva ‘‘tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti tāva yojetabbaṃ. Evamayaṃ addhānavasena ittaravasena ca imehākārehi assāsapassāse pajānanto dīghaṃ vā assasanto ‘‘dīghaṃ assasāmī’’ti pajānāti…pe… rassaṃ vā passasanto ‘‘rassaṃ passasāmī’’ti pajānātīti veditabbo.

Evaṃ pajānato cassa –

‘‘Dīgho rasso ca assāso;

Passāsopi ca tādiso;

Cattāro vaṇṇā vattanti;

Nāsikaggeva bhikkhuno’’ti. (visuddhi. 1.219; paṭi. ma. aṭṭha. 2.

1.166)
这个道理同样适用于短的入息。这里的特别之处在于——“正如在这里所说的‘长入息被称为长时间’；同样在此处提到‘短入息被称为短时间’”。因此，依据这一点，直到“因此说‘修习身随观念处’”时应当进行连接。如此，这个时间的长短以及短暂的时间，依照这几种方式理解入息出息时，他了知“我长入息”...以及“我短出息”。
因此，依据这样的了知——
“长与短的入息；
出息也是如此；
四种颜色运转；
正如比丘的鼻尖。”

1.163);

Sabbakāyappaṭisaṃvedīassasissāmi…pe… passasissāmīti sikkhatīti sakalassa assāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto ‘‘assasissāmī’’ti sikkhati. Sakalassa passāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto ‘‘passasissāmī’’ti sikkhati. Evaṃ viditaṃ karonto pākaṭaṃ karonto ñāṇasampayuttacittena assasati ceva passasati ca; tasmā ‘‘assasissāmi passasissāmī’’ti sikkhatīti vuccati. Ekassa hi bhikkhuno cuṇṇavicuṇṇavisaṭe assāsakāye passāsakāye vā ādi pākaṭo hoti, na majjhapariyosānaṃ. So ādimeva pariggahetuṃ sakkoti, majjhapariyosāne kilamati. Ekassa majjhaṃ pākaṭaṃ hoti, na ādipariyosānaṃ. So majjhameva pariggahetuṃ sakkoti, ādipariyosāne kilamati. Ekassa pariyosānaṃ pākaṭaṃ hoti, na ādimajjhaṃ. So pariyosānaṃyeva pariggahetuṃ sakkoti, ādimajjhe kilamati. Ekassa sabbampi pākaṭaṃ hoti, so sabbampi pariggahetuṃ sakkoti, na katthaci kilamati. Tādisena bhavitabbanti dassento āha – ‘‘sabbakāyappaṭisaṃvedī assasissāmi…pe… passasissāmīti sikkhatī’’ti.

Tattha sikkhatīti evaṃ ghaṭati vāyamati. Yo vā tathābhūtassa saṃvaro; ayamettha adhisīlasikkhā. Yo tathābhūtassa samādhi; ayaṃ adhicittasikkhā. Yā tathābhūtassa paññā; ayaṃ adhipaññāsikkhāti. Imā tisso sikkhāyo tasmiṃ ārammaṇe tāya satiyā tena manasikārena sikkhati āsevati bhāveti bahulīkarotīti evamettha attho daṭṭhabbo. Tattha yasmā purimanaye kevalaṃ assasitabbaṃ passasitabbameva ca, na aññaṃ kiñci kātabbaṃ; ito paṭṭhāya pana ñāṇuppādanādīsu yogo karaṇīyo. Tasmā tattha ‘‘assasāmīti pajānāti passasāmīti pajānāti’’cceva vattamānakālavasena pāḷiṃ vatvā ito paṭṭhāya kattabbassa ñāṇuppādanādino ākārassa dassanatthaṃ ‘‘sabbakāyappaṭisaṃvedī assasissāmī’’tiādinā nayena anāgatavacanavasena pāḷi āropitāti veditabbā.

Passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe… passasissāmīti sikkhatīti oḷārikaṃ kāyasaṅkhāraṃ passambhento paṭippassambhento nirodhento vūpasamento assasissāmi passasissāmīti sikkhati.


1.163)
“我将觉知到整个身体的入息……以及出息”是这样修习的，明了整个入息的开始、中间和结束，显而易见地修习“我将入息”。明了整个出息的开始、中间和结束，显而易见地修习“我将出息”。这样明了、显而易见地，伴随智慧的心，既入息又出息；因此说“我将入息，我将出息”是修习。对于一位比丘来说，细微的入息和出息的开始显而易见，而中间和结束则不然。他能把握开始，而在中间则感到疲惫。对于一位比丘来说，中间显而易见，而开始和结束则不然。他能把握中间，而在开始和结束则感到疲惫。对于一位比丘来说，结束显而易见，而开始和中间则不然。他能把握结束，而在开始和中间则感到疲惫。对于一位比丘来说，所有的都显而易见，他能把握所有，而不会在任何地方感到疲惫。为了显示应当如此说，他说：“我将觉知到整个身体的入息……以及出息”。
在这里，“修习”是这样进行的，努力去做。那是对真实事物的约束；这就是高级戒律的修习。那是对真实事物的定；这就是高级心的修习。那是对真实事物的智；这就是高级智的修习。这三种修习在那个所缘上，通过那种念头的专注进行修习、培养和使之普遍化，这是这里的意义。因为在前面只需单纯地入息和出息，而不需做其他任何事；而从此之后，关于智慧生起等的结合是应当做的。因此在这里说“我将入息”及“我将出息”，根据发生的时间说出巴利文，从此之后是为了显示应当做的智慧生起的方式，因此说“我将觉知到整个身体的入息”。
“我将平息身体的构成”是这样修习的，通过平息粗重的身体构成，安定、止息、消除，修习“我将入息，我将出息”。


Tatrevaṃ oḷārikasukhumatā ca passaddhi ca veditabbā. Imassa hi bhikkhuno pubbe apariggahitakāle kāyo ca cittañca sadarathā honti. Oḷārikānaṃ kāyacittānaṃ oḷārikatte avūpasante assāsapassāsāpi oḷārikā honti, balavatarā hutvā pavattanti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. Yadā panassa kāyopi cittampi pariggahitā honti, tadā te santā honti vūpasantā. Tesu vūpasantesu assāsapassāsā sukhumā hutvā pavattanti, ‘‘atthi nu kho natthī’’ti vicetabbākārappattā honti. Seyyathāpi purisassa dhāvitvā pabbatā vā orohitvā mahābhāraṃ vā sīsato oropetvā ṭhitassa oḷārikā assāsapassāsā honti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. Yadā panesa taṃ parissamaṃ vinodetvā nhatvā ca pivitvā ca allasāṭakaṃ hadaye katvā sītāya chāyāya nipanno hoti, athassa te assāsapassāsā sukhumā honti, ‘‘atthi nu kho natthī’’ti vicetabbākārappattā. Evameva imassa bhikkhuno pubbe apariggahitakāle kāyo ca…pe… vicetabbākārappattā honti. Taṃ kissa hetu? Tathā hissa pubbe apariggahitakāle ‘‘oḷārikoḷārike kāyasaṅkhāre passambhemī’’ti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi, pariggahitakāle pana atthi. Tenassa apariggahitakālato pariggahitakāle kāyasaṅkhāro sukhumo hoti. Tenāhu porāṇā –

‘‘Sāraddhe kāye citte ca, adhimattaṃ pavattati;

Asāraddhamhi kāyamhi, sukhumaṃ sampavattatī’’ti. (visuddhi. 1.220; paṭi. ma. aṭṭha. 2.

在这里应当理解粗重、细微和平息的情况。对于这位比丘来说,在之前未掌握的时候,身体和心都是不安的。当粗重的身心未平息时,入息出息也是粗重的,变得强烈,鼻子不够用,甚至需要用嘴呼吸。但当他的身心都被掌握时,它们就变得平静、安宁。当它们平静下来时,入息出息变得细微,达到"是否存在"需要考虑的程度。就像一个人跑步后或从山上下来或卸下头上的重担后站立时,入息出息是粗重的,鼻子不够用,甚至需要用嘴呼吸。但当他消除疲劳,洗澡喝水,用湿布覆盖胸口,躺在阴凉处时,他的入息出息就变得细微,达到"是否存在"需要考虑的程度。同样地,这位比丘在之前未掌握的时候,身体和...达到需要考虑的程度。这是什么原因呢?因为在之前未掌握的时候,他没有"我要平息粗重的身行"这样的注意、关注、思考和观察,但在掌握后就有了。因此,相比未掌握的时候,在掌握后他的身行变得细微。因此古人说:
"当身心激动时,
(呼吸)变得更强烈;
当身心不激动,
(呼吸)变得细微平和。"

1.163);

Pariggahepi oḷāriko, paṭhamajjhānūpacāre sukhumo; tasmimpi oḷāriko paṭhamajjhāne sukhumo. Paṭhamajjhāne ca dutiyajjhānūpacāre ca oḷāriko, dutiyajjhāne sukhumo. Dutiyajjhāne ca tatiyajjhānūpacāre ca oḷāriko, tatiyajjhāne sukhumo. Tatiyajjhāne ca catutthajjhānūpacāre ca oḷāriko, catutthajjhāne atisukhumo appavattimeva pāpuṇāti. Idaṃ tāva dīghabhāṇakasaṃyuttabhāṇakānaṃ mataṃ.

Majjhimabhāṇakā pana ‘‘paṭhamajjhāne oḷāriko, dutiyajjhānūpacāre sukhumo’’ti evaṃ heṭṭhimaheṭṭhimajjhānato uparūparijjhānūpacārepi sukhumataraṃ icchanti. Sabbesaṃyeva pana matena apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhati, pariggahitakāle pavattakāyasaṅkhāro paṭhamajjhānūpacāre…pe… catutthajjhānūpacāre pavattakāyasaṅkhāro catutthajjhāne paṭippassambhati. Ayaṃ tāva samathe nayo.

Vipassanāyaṃ pana apariggahe pavatto kāyasaṅkhāro oḷāriko, mahābhūtapariggahe sukhumo. Sopi oḷāriko, upādārūpapariggahe sukhumo. Sopi oḷāriko, sakalarūpapariggahe sukhumo. Sopi oḷāriko, arūpapariggahe sukhumo. Sopi oḷāriko, rūpārūpapariggahe sukhumo. Sopi oḷāriko, paccayapariggahe sukhumo. Sopi oḷāriko, sappaccayanāmarūpapariggahe sukhumo. Sopi oḷāriko, lakkhaṇārammaṇikavipassanāya sukhumo. Sopi dubbalavipassanāya oḷāriko, balavavipassanāya sukhumo. Tattha pubbe vuttanayeneva purimassa purimassa pacchimena pacchimena passaddhi veditabbā. Evamettha oḷārikasukhumatā ca passaddhi ca veditabbā.

Paṭisambhidāyaṃ panassa saddhiṃ codanāsodhanāhi evamattho vutto – ‘‘kathaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe… passasissāmī’’ti sikkhati? Katame kāyasaṅkhārā? Dīghaṃ assāsā kāyikā ete dhammā kāyappaṭibaddhā kāyasaṅkhārā, te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Dīghaṃ passāsā kāyikā ete dhammā…pe… rassaṃ assāsā…pe… rassaṃ passāsā… sabbakāyappaṭisaṃvedī assāsā… sabbakāyappaṭisaṃvedī passāsā kāyikā ete dhammā kāyappaṭibaddhā kāyasaṅkhārā, te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati.

Yathārūpehi kāyasaṅkhārehi yā kāyassa ānamanā vinamanā sannamanā paṇamanā iñjanā phandanā calanā kampanā passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.

Yathārūpehi kāyasaṅkhārehi yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā aniñjanā aphandanā acalanā akampanā, santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.

Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti, assāsapassāsānañca pabhāvanā na hoti, ānāpānassatiyā ca pabhāvanā na hoti, ānāpānassatisamādhissa ca pabhāvanā na na hoti, na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.


1.163)
在掌握时，粗重的身行在初禅的接近中是细微的；因此在初禅中，粗重的身行是细微的。在初禅和第二禅的接近中，粗重的身行是细微的，在第二禅中是细微的。在第二禅和第三禅的接近中，粗重的身行是细微的，在第三禅中是细微的。在第三禅和第四禅的接近中，粗重的身行是细微的，在第四禅中则极其细微，几乎没有运动。这是长篇论师的看法。
而中篇论师则认为“在初禅中粗重的身行，在第二禅的接近中是细微的”，并且希望在所有更高的禅中都更加细微。所有的看法中，在未掌握时，发生的身体构成，在掌握时则会平息；在掌握时发生的身体构成，在初禅的接近中……在第四禅的接近中发生的身体构成，在第四禅中会平息。这就是静止的方式。
在观照中，未掌握时发生的身体构成是粗重的，在大元素的掌握中是细微的。它也是粗重的，在依赖的色法的掌握中是细微的。它也是粗重的，在整体色法的掌握中是细微的。它也是粗重的，在无色法的掌握中是细微的。它也是粗重的，在色与无色法的掌握中是细微的。它也是粗重的，在因缘的掌握中是细微的。它也是粗重的，在具因缘的色法的掌握中是细微的。它也是粗重的，在特征所缘的观照中是细微的。它也是在弱的观照中粗重，在强的观照中细微。在这里，按照之前所说的，前者的细微与平息应当被理解。因此这里应当理解粗重、细微和平息。
在分析中，通过鼓励和净化与它相关的意义被这样表达——“我将如何平息身体的构成，入息……以及出息？”哪些是身体的构成？长的入息是这些法，身体所依的身体构成，它通过平息、消除、安宁的方式进行修习。长的出息是这些法……短的入息……短的出息……整个身体的觉知的入息……整个身体的觉知的出息是这些法，身体所依的身体构成，它通过平息、消除、安宁的方式进行修习。
如同身体的构成，身体的运动、停止、安定、波动、抖动、平息身体的构成，我将入息；平息身体的构成，我将出息。
如同身体的构成，身体不运动、不停止、不安定、不波动、不抖动，平静、细微的平息身体的构成，我将入息；平息身体的构成，我将出息。
因此，确实是平息身体的构成，我将入息；平息身体的构成，我将出息。在这种状态下，风的感知也不会存在，入息出息的感知也不会存在，安那般那念的感知也不会存在，安那般那定的感知也不会存在，智者也不会进入或退出那种定。


Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe… passasissāmīti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

Yathā kathaṃ viya? Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti, oḷārikānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde atha pacchā sukhumakā saddā pavattanti, sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati; evameva paṭhamaṃ oḷārikā assāsapassāsā pavattanti, oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse atha pacchā sukhumakā assāsapassāsā pavattanti, sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse atha pacchā sukhumaassāsapassāsanimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati.

Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

Passambhayaṃ kāyasaṅkhāranti assāsapassāsā kāyo, upaṭṭhānaṃ sati, anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ no sati, sati upaṭṭhānañceva sati ca, tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – ‘‘kāye kāyānupassanā satipaṭṭhānabhāvanāti (paṭi. ma. 1.171).

Ayaṃ tāvettha kāyānupassanāvasena vuttassa paṭhamacatukkassa anupubbapadavaṇṇanā.

Yasmā panettha idameva catukkaṃ ādikammikassa kammaṭṭhānavasena vuttaṃ, itarāni pana tīṇi catukkāni ettha pattajjhānassa vedanācittadhammānupassanāvasena vuttāni, tasmā idaṃ kammaṭṭhānaṃ bhāvetvā ānāpānassaticatutthajjhānapadaṭṭhānāya vipassanāya saha paṭisambhidāhi arahattaṃ pāpuṇitukāmena buddhaputtena yaṃ kātabbaṃ taṃ sabbaṃ idheva tāva ādikammikassa kulaputtassa vasena ādito pabhuti evaṃ veditabbaṃ. Catubbidhaṃ tāva sīlaṃ visodhetabbaṃ. Tattha tividhā visodhanā – anāpajjanaṃ, āpannavuṭṭhānaṃ, kilesehi ca appatipīḷanaṃ. Evaṃ visuddhasīlassa hi bhāvanā sampajjati. Yampidaṃ cetiyaṅgaṇavattaṃ bodhiyaṅgaṇavattaṃ upajjhāyavattaṃ ācariyavattaṃ jantāgharavattaṃ uposathāgāravattaṃ dveasīti khandhakavattāni cuddasavidhaṃ mahāvattanti imesaṃ vasena ābhisamācārikasīlaṃ vuccati, tampi sādhukaṃ paripūretabbaṃ. Yo hi ‘‘ahaṃ sīlaṃ rakkhāmi, kiṃ ābhisamācārikena kamma’’nti vadeyya, tassa sīlaṃ paripūressatīti netaṃ ṭhānaṃ vijjati. Ābhisamācārikavatte pana paripūre sīlaṃ paripūrati, sīle paripūre samādhi gabbhaṃ gaṇhāti. Vuttañhetaṃ bhagavatā – ‘‘so vata, bhikkhave, bhikkhu ābhisamācārikaṃ dhammaṃ aparipūretvā ‘sīlāni paripūressatī’ti netaṃ ṭhānaṃ vijjatī’’ti (a. ni. 

因此，确实是平息身体的构成，我将入息……我将出息。在这种状态下，风的感知会存在，入息出息的感知会存在，安那般那念的感知会存在，安那般那定的感知会存在，智者也会进入或退出那种定。
怎么样呢？就像敲击铜钵时，首先发出粗重的声音，由于很好地把握、很好地注意、很好地记住粗重声音的相，即使粗重的声音消失了，之后细微的声音也会产生，由于很好地把握、很好地注意、很好地记住细微声音的相，即使细微的声音消失了，之后心也会继续以细微声音的相为所缘；同样地，首先粗重的入息出息产生，由于很好地把握、很好地注意、很好地记住粗重入息出息的相，即使粗重的入息出息消失了，之后细微的入息出息也会产生，由于很好地把握、很好地注意、很好地记住细微入息出息的相，即使细微的入息出息消失了，之后心也不会散乱，仍以细微入息出息的相为所缘。
在这种状态下，风的感知会存在，入息出息的感知会存在，安那般那念的感知会存在，安那般那定的感知会存在，智者也会进入或退出那种定。
"平息身体的构成"：入息出息是身，现起是念，随观是智。身是现起而非念，念既是现起又是念，以那个念和那个智随观那个身。因此说："这是在身上修习身随观念处"。
这就是关于身随观方面所说的第一个四法的逐字解释。
因为在这里，这个四法是为初学者说的业处，而其他三个四法是为已证得禅那者说的受、心、法随观，所以想通过修习这个业处，以安那般那念第四禅为基础进行观照，连同无碍解达到阿罗汉果的佛子，应当从头开始这样理解初学善男子所应做的一切。
首先应当净化四种戒。其中有三种净化：不犯、从所犯中出离、不被烦恼压迫。因为戒清净的人，修习才能成功。还有这些：塔院职责、菩提树院职责、和尚职责、阿阇黎职责、浴室职责、布萨堂职责、八十二种小职责、十四种大职责，这些被称为威仪戒，也应当好好圆满。如果有人说："我持戒，何需威仪？"那么他的戒不可能圆满。但是当威仪圆满时，戒就圆满了，当戒圆满时，定就孕育了。世尊曾说过："诸比丘，比丘若不圆满威仪法，要圆满戒，是不可能的。"

5.21) vitthāretabbaṃ. Tasmā tena yampidaṃ cetiyaṅgaṇavattādi ābhisamācārikasīlaṃ vuccati, tampi sādhukaṃ paripūretabbaṃ. Tato –

‘‘Āvāso ca kulaṃ lābho, gaṇo kammañca pañcamaṃ;

Addhānaṃ ñāti ābādho, gantho iddhīti te dasā’’ti.

Evaṃ vuttesu dasasu palibodhesu yo palibodho atthi, so upacchinditabbo.

Evaṃ upacchinnapalibodhena kammaṭṭhānaṃ uggahetabbaṃ. Tampi duvidhaṃ hoti – sabbatthakakammaṭṭhānañca pārihāriyakammaṭṭhānañca. Tattha sabbatthakakammaṭṭhānaṃ nāma bhikkhusaṅghādīsu mettā maraṇassati ca asubhasaññātipi eke. Kammaṭṭhānikena hi bhikkhunā paṭhamaṃ tāva paricchinditvā sīmaṭṭhakabhikkhusaṅghe mettā bhāvetabbā; tato sīmaṭṭhakadevatāsu, tato gocaragāme issarajane, tato tattha manusse upādāya sabbasattesu. So hi bhikkhusaṅghe mettāya sahavāsīnaṃ muducittataṃ janeti, athassa sukhasaṃvāsatā hoti. Sīmaṭṭhakadevatāsu mettāya mudukatacittāhi devatāhi dhammikāya rakkhāya susaṃvihitārakkho hoti. Gocaragāme issarajane mettāya mudukatacittasantānehi issarehi dhammikāya rakkhāya surakkhitaparikkhāro hoti. Tattha manussesu mettāya pasāditacittehi tehi aparibhūto hutvā vicarati. Sabbasattesu mettāya sabbattha appaṭihatacāro hoti.

Maraṇassatiyā pana ‘‘avassaṃ maritabba’’nti cintento anesanaṃ pahāya uparūparivaḍḍhamānasaṃvego anolīnavuttiko hoti. Asubhasaññāya dibbesupi ārammaṇesu taṇhā nuppajjati. Tenassetaṃ tayaṃ evaṃ bahūpakārattā ‘‘sabbattha atthayitabbaṃ icchitabba’’nti katvā adhippetassa ca yogānuyogakammassa padaṭṭhānattā ‘‘sabbatthakakammaṭṭhāna’’nti vuccati.

Aṭṭhatiṃsārammaṇesu pana yaṃ yassa caritānukūlaṃ, taṃ tassa niccaṃ pariharitabbattā yathāvutteneva nayena ‘‘pārihāriyakammaṭṭhāna’’ntipi vuccati. Idha pana idameva ānāpānassatikammaṭṭhānaṃ ‘‘pārihāriyakammaṭṭhāna’’nti vuccati. Ayamettha saṅkhepo. Vitthāro pana sīlavisodhanakathaṃ palibodhupacchedakathañca icchantena visuddhimaggato gahetabbo.

Evaṃ visuddhasīlena pana upacchinnapalibodhena ca idaṃ kammaṭṭhānaṃ uggaṇhantena imināva kammaṭṭhānena catutthajjhānaṃ nibbattetvā vipassanaṃ vaḍḍhetvā arahattaṃ pattassa buddhaputtassa santike uggahetabbaṃ. Taṃ alabhantena anāgāmissa, tampi alabhantena sakadāgāmissa, tampi alabhantena sotāpannassa, tampi alabhantena ānāpānacatutthajjhānalābhissa, tampi alabhantena pāḷiyā aṭṭhakathāya ca asammūḷhassa vinicchayācariyassa santike uggahetabbaṃ. Arahantādayo hi attanā adhigatamaggameva ācikkhanti. Ayaṃ pana gahanapadese mahāhatthipathaṃ nīharanto viya sabbattha asammūḷho sappāyāsappāyaṃ paricchinditvā katheti.


5.21) 应当详细阐述。因此，称为“塔院职责”等的威仪戒，也应当好好圆满。然后——
“居所与家族的利益，团体与工作是第五；
亲属的痛苦，团体的法则是十。”
在如此所说的十种障碍中，若有障碍存在，则应当去除。
因此，通过去除障碍，业处应当被掌握。它也分为两类——普遍业处和特别业处。在这里，普遍业处是指在比丘僧团等中，慈心、死亡念及不净观等。因为比丘首先应当在僧团中，围绕着戒律，培养慈心；然后是对戒律的天神，接着是对进入村庄的长者，然后是以人类为依止，普遍利益所有众生。因为比丘通过慈心与同住者的柔和心态，产生和乐的共处。对戒律的天神，以慈心柔和的心态，成为善法的保护者，安全地守护。对进入村庄的长者，以慈心柔和的心态，成为善法的保护者，安全地守护。在人类中，以慈心安乐的心态，成为无障碍的存在。对所有众生，慈心在各处都无障碍。
而在死亡念中，思考“必然会死”，放弃追求，心中不断增长的情绪会变得不动摇。对于不净观，即使在天上的境界也不会产生贪欲。因此，因其多种利益，称为“普遍业处”。
而在三十种所缘中，什么是适合其行为的，应当常常保持，因此称为“特别业处”。在这里，安那般那念的业处称为“特别业处”。这就是简要的说明。详细的阐述应当包括戒的清净、障碍的去除等。
因此，通过清净的戒和去除障碍，掌握这个业处，以此业处产生第四禅，增长观照，达到阿罗汉果的佛子，应当从一开始就明白，所有应做的事情。首先应当净化四种戒。其中有三种净化：不犯、从所犯中出离、不被烦恼压迫。因为戒清净的人，修习才能成功。那些如塔院职责、菩提树院职责、和尚职责、阿阇黎职责、浴室职责、布萨堂职责、八十二种小职责、十四种大职责，这些被称为威仪戒，也应当好好圆满。如果有人说：“我持戒，何需威仪？”那么他的戒不可能圆满。但是当威仪圆满时，戒就圆满了，当戒圆满时，定就孕育了。世尊曾说过：“诸比丘，比丘若不圆满威仪法，要圆满戒，是不可能的。”


Tatrāyaṃ anupubbikathā – tena bhikkhunā sallahukavuttinā vinayācārasampannena vuttappakāramācariyaṃ upasaṅkamitvā vattapaṭipattiyā ārādhitacittassa tassa santike pañcasandhikaṃ kammaṭṭhānaṃ uggahetabbaṃ. Tatrime pañca sandhayo – uggaho, paripucchā, upaṭṭhānaṃ, appanā, lakkhaṇanti. Tattha ‘‘uggaho’’ nāma kammaṭṭhānassa uggaṇhanaṃ, ‘‘paripucchā’’ nāma kammaṭṭhānassa paripucchanā, ‘‘upaṭṭhānaṃ’’ nāma kammaṭṭhānassa upaṭṭhānaṃ, ‘‘appanā’’ nāma kammaṭṭhānappanā, ‘‘lakkhaṇaṃ’’ nāma kammaṭṭhānassa lakkhaṇaṃ. ‘‘Evaṃlakkhaṇamidaṃ kammaṭṭhāna’’nti kammaṭṭhānasabhāvūpadhāraṇanti vuttaṃ hoti.

Evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggaṇhanto attanāpi na kilamati, ācariyampi na viheṭheti; tasmā thokaṃ uddisāpetvā bahukālaṃ sajjhāyitvā evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggahetvā sace tattha sappāyaṃ hoti, tattheva vasitabbaṃ. No ce tattha sappāyaṃ hoti, ācariyaṃ āpucchitvā sace mandapañño yojanaparamaṃ gantvā, sace tikkhapañño dūrampi gantvā aṭṭhārasasenāsanadosavivajjitaṃ, pañcasenāsanaṅgasamannāgataṃ senāsanaṃ upagamma tattha vasantena upacchinnakhuddakapalibodhena katabhattakiccena bhattasammadaṃ paṭivinodetvā ratanattayaguṇānussaraṇena cittaṃ sampahaṃsetvā ācariyuggahato ekapadampi asammussantena idaṃ ānāpānassatikammaṭṭhānaṃ manasikātabbaṃ. Ayamettha saṅkhepo. Vitthāro pana imaṃ kathāmaggaṃ icchantena visuddhimaggato (visuddhi. 1.55) gahetabbo.

Yaṃ pana vuttaṃ ‘‘idaṃ ānāpānassatikammaṭṭhānaṃ manasikātabba’’nti tatrāyaṃ manasikāravidhi –

‘‘Gaṇanā anubandhanā, phusanā ṭhapanā sallakkhaṇā;

Vivaṭṭanā pārisuddhi, tesañca paṭipassanā’’ti. (visuddhi. 1.223; paṭi. ma. aṭṭha. 2.

这里是逐步的解释 - 那位比丘应当以轻松的生活方式,具备戒律和行为,接近前面所说的阿阇黎,通过恭敬的行为取悦他的心,然后在他面前学习五个方面的业处。这五个方面是:学习、询问、确立、安止和特相。其中,"学习"是指学习业处,"询问"是指询问业处,"确立"是指建立业处,"安止"是指业处的安止,"特相"是指业处的特相。所谓"这个业处有这样的特相"是指确定业处的本质。
这样学习五个方面的业处,自己不会疲劳,也不会烦扰阿阇黎;因此,应当学习一点,长时间练习,这样学习五个方面的业处。如果那里适合,就应当住在那里。如果那里不适合,应当告知阿阇黎,如果是愚钝者应当走一由旬(约16公里)的距离,如果是聪明者可以走得更远,到达远离十八种住处过失、具备五种住处功德的住处,住在那里。在那里居住时,应当断除小障碍,做完用餐的事情,消除饭后的昏沉,忆念三宝的功德使心欢喜,不忘记从阿阇黎那里学到的任何一句话,应当修习这个安那般那念业处。这是简要的说明。详细的解释想要这个讲述方法的人应当从清净道论中获取。
所说的"应当修习这个安那般那念业处",这里是修习的方法:
"数、随、触、住、观;
转、清净、及其观察。"

1.163);

‘‘Gaṇanā’’ti gaṇanāyeva. ‘‘Anubandhanā’’ti anuvahanā. ‘‘Phusanā’’ti phuṭṭhaṭṭhānaṃ. ‘‘Ṭhapanā’’ti appanā. ‘‘Sallakkhaṇā’’ti vipassanā. ‘‘Vivaṭṭanā’’ti maggo. ‘‘Pārisuddhī’’ti phalaṃ. ‘‘Tesañca paṭipassanā’’ti paccavekkhaṇā. Tattha iminā ādikammikakulaputtena paṭhamaṃ gaṇanāya idaṃ kamaṭṭhānaṃ manasikātabbaṃ. Gaṇentena ca pañcannaṃ heṭṭhā na ṭhapetabbaṃ, dasannaṃ upari na netabbaṃ, antare khaṇḍaṃ na dassetabbaṃ. Pañcannaṃ heṭṭhā ṭhapentassa hi sambādhe okāse cittuppādo vipphandati, sambādhe vaje sanniruddhagogaṇo viya. Dasannaṃ upari nentassa gaṇanānissitova cittuppādo hoti. Antarā khaṇḍaṃ dassentassa ‘‘sikhāppattaṃ nu kho me kammaṭṭhānaṃ, no’’ti cittaṃ vikampati. Tasmā ete dose vajjetvā gaṇetabbaṃ.

Gaṇentena ca paṭhamaṃ dandhagaṇanāya dhaññamāpakagaṇanāya gaṇetabbaṃ. Dhaññamāpako hi nāḷiṃ pūretvā ‘‘eka’’nti vatvā okirati. Puna pūrento kiñci kacavaraṃ disvā taṃ chaḍḍento ‘‘ekaṃ eka’’nti vadati. Esa nayo ‘‘dve dve’’tiādīsu. Evameva imināpi assāsapassāsesu yo upaṭṭhāti taṃ gahetvā ‘‘ekaṃ eka’’nti ādiṃkatvā yāva ‘‘dasa dasā’’ti pavattamānaṃ pavattamānaṃ upalakkhetvāva gaṇetabbaṃ. Tassevaṃ gaṇayato nikkhamantā ca pavisantā ca assāsapassāsā pākaṭā honti.

Athānena taṃ dandhagaṇanaṃ dhaññamāpakagaṇanaṃ pahāya sīghagaṇanāya gopālakagaṇanāya gaṇetabbaṃ . Cheko hi gopālako sakkharāyo ucchaṅgena gahetvā rajjudaṇḍahattho pātova vajaṃ gantvā gāvo piṭṭhiyaṃ paharitvā palighatthambhamatthake nisinno dvāraṃ pattaṃ pattaṃyeva gāvaṃ ‘‘eko dve’’ti sakkharaṃ khipitvā khipitvā gaṇeti. Tiyāmarattiṃ sambādhe okāse dukkhaṃ vutthagogaṇo nikkhamanto aññamaññaṃ upanighaṃsanto vegena vegena puñjo puñjo hutvā nikkhamati. So vegena vegena ‘‘tīṇi cattāri pañca dasā’’ti gaṇetiyeva. Evamimassāpi purimanayena gaṇayato assāsapassāsā pākaṭā hutvā sīghaṃ sīghaṃ punappunaṃ sañcaranti. Tato tena ‘‘punappunaṃ sañcarantī’’ti ñatvā anto ca bahi ca aggahetvā dvārappattaṃ dvārappattaṃyeva gahetvā ‘‘eko dve tīṇi cattāri pañca , eko dve tīṇi cattāri pañca cha, eko dve tīṇi cattāri pañca cha satta…pe… aṭṭha… nava… dasā’’ti sīghaṃ sīghaṃ gaṇetabbameva. Gaṇanāpaṭibaddhe hi kammaṭṭhāne gaṇanābaleneva cittaṃ ekaggaṃ hoti arittūpatthambhanavasena caṇḍasote nāvāṭhapanamiva.

Tassevaṃ sīghaṃ sīghaṃ gaṇayato kammaṭṭhānaṃ nirantarappavattaṃ viya hutvā upaṭṭhāti. Atha ‘‘nirantaraṃ pavattatī’’ti ñatvā anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabbaṃ. Antopavisanavātena hi saddhiṃ cittaṃ pavesayato abbhantaraṃ vātabbhāhataṃ medapūritaṃ viya hoti, bahinikkhamanavātena saddhiṃ cittaṃ nīharato bahiddhā puthuttārammaṇe cittaṃ vikkhipati. Phuṭṭhokāse pana satiṃ ṭhapetvā bhāventasseva bhāvanā sampajjati. Tena vuttaṃ – ‘‘anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabba’’nti.

Kīva ciraṃ panetaṃ gaṇetabbanti? Yāva vinā gaṇanāya assāsapassāsārammaṇe sati santiṭṭhati. Bahi visaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe sati saṇṭhapanatthaṃyeva hi gaṇanāti.


1.163)
“数”是指数的行为。“随”是指随行。“触”是指接触的地方。“住”是指安住。“观”是指观察。“转”是指道路。“清净”是指果报。“及其观察”是指反思。在这里，初学者应首先修习这个安那般那念的业处。对于数的行为，下面不应当设定五个，以上不应当引入十个，中间不应当显示分段。因为在设定五个以下时，心的涌动会在适当的时机颤动，就像被束缚的牛群一样。在引入十个以上时，心的涌动则依赖于数的行为。在显示中间的分段时，心会动摇，思考“我的业处是否已经到达了极限？”因此，应当避开这些缺陷而进行数的行为。
在数的行为中，首先应当以缓慢的数法和丰收的数法进行数的行为。丰收的数法是指用手指数到“一”，然后再数到“二”，如是继续。这个方法适用于“二、二”等等。同样，在入息出息中，若有存在的情况，应当以“一个一个”开始，直到“十个十个”进行数的行为。在这样数的时候，出入的入息出息是明显的。
然后，放弃这种缓慢的数法，转而进行快速的数法和牧人的数法。牧人是用手中的杖迅速地抓住牛，像是早晨的牛群一样，迅速地数着牛。到了晚上，牛群在适当的时机出入，彼此相撞，快速而有序地出入。于是，他迅速地数着“一个、两个”，这样快速地进行数的行为。这样，入息出息也会明显地持续快速地进行。之后，知道“持续快速地进行”，内外都不应当忽视，依然如前面的方法快速地进行数的行为。内在的入息出息与外在的出入相结合，心会像被风吹动的水一样，内在的心被风吹动得充满水分，外在的出入则会使心在外部的事物中散乱。若在接触的时机保持正念，修习的修习会顺利进行。因此说：“内外都不应当忽视，依然如前面的方法快速地进行数的行为。”
那么，这个数的行为应持续多久呢？只要在数的行为中，入息出息的所缘保持存在。外在的干扰思维被切断，以便在入息出息的所缘中保持正念。


Evaṃ gaṇanāya manasikatvā anubandhanāya manasikātabbaṃ. Anubandhanā nāma gaṇanaṃ paṭisaṃharitvā satiyā nirantaraṃ assāsapassāsānaṃ anugamanaṃ; tañca kho na ādimajjhapariyosānānugamanavasena. Bahinikkhamanavātassa hi nābhi ādi, hadayaṃ majjhaṃ, nāsikaggaṃ pariyosānaṃ. Abbhantarapavisanavātassa nāsikaggaṃ ādi, hadayaṃ majjhaṃ, nābhi pariyosānaṃ. Tañcassa anugacchato vikkhepagataṃ cittaṃ sāraddhāya ceva hoti iñjanāya ca. Yathāha –

‘‘Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhā vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā’’ti (paṭi. ma. 1.157).

Tasmā anubandhanāya manasikarontena na ādimajjhapariyosānavasena manasikātabbaṃ. Apica kho phusanāvasena ca ṭhapanāvasena ca manasikātabbaṃ. Gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ manasikāro natthi. Phuṭṭhaphuṭṭhaṭṭhāneyeva pana gaṇento gaṇanāya ca phusanāya ca manasi karoti. Tattheva gaṇanaṃ paṭisaṃharitvā te satiyā anubandhanto appanāvasena ca cittaṃ ṭhapento ‘‘anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotī’’ti vuccati. Svāyamattho aṭṭhakathāyaṃ vuttapaṅguḷadovārikopamāhi paṭisambhidāyaṃ vuttakakacopamāya ca veditabbo.

Tatrāyaṃ paṅguḷopamā – ‘‘seyyathāpi paṅguḷo dolāya kīḷataṃ mātāputtānaṃ dolaṃ khipitvā tattheva dolatthambhamūle nisinno kamena āgacchantassa ca gacchantassa ca dolāphalakassa ubho koṭiyo majjhañca passati, na ca ubhokoṭimajjhānaṃ dassanatthaṃ byāvaṭo hoti. Evamevāyaṃ bhikkhu sativasena upanibandhanatthambhamūle ṭhatvā assāsapassāsadolaṃ khipitvā tattheva nimitte satiyā nisinno kamena āgacchantānañca gacchantānañca phuṭṭhaṭṭhāne assāsapassāsānaṃ ādimajjhapariyosānaṃ satiyā anugacchanto tattha ca cittaṃ ṭhapento passati, na ca tesaṃ dassanatthaṃ byāvaṭo hoti. Ayaṃ paṅguḷopamā.

Ayaṃ pana dovārikopamā – ‘‘seyyathāpi dovāriko nagarassa anto ca bahi ca purise ‘ko tvaṃ, kuto vā āgato, kuhiṃ vā gacchasi, kiṃ vā te hatthe’ti na vīmaṃsati, na hi tassa te bhārā. Dvārappattaṃ dvārappattaṃyeva pana vīmaṃsati; evameva imassa bhikkhuno anto paviṭṭhavātā ca bahi nikkhantavātā ca na bhārā honti, dvārappattā dvārappattāyeva bhārāti. Ayaṃ dovārikopamā.

Kakacopamā pana āditopabhuti evaṃ veditabbā. Vuttañhetaṃ –

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Ajānato ca tayo dhamme, bhāvanānupalabbhati.

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Jānato ca tayo dhamme, bhāvanā upalabbhatī’’ti. (paṭi. ma. 



这样通过数数来作意后，应当作意随逐。所谓随逐，即收束数数，以念连续地跟随入息出息；但不是以跟随开始、中间、结束的方式。因为出去的气，脐部是开始，心脏是中间，鼻尖是结束。进入的气，鼻尖是开始，心脏是中间，脐部是结束。跟随那个的心如果散乱，就会变得紧张和不安。正如所说：
"以念跟随入息的开始、中间、结束时，心向内散乱，身和心都变得紧张、动摇、颤抖。以念跟随出息的开始、中间、结束时，心向外散乱，身和心都变得紧张、动摇、颤抖。"
因此，作意随逐时不应以开始、中间、结束的方式作意。而应以触知的方式和安置的方式作意。因为像数数和随逐那样，没有分开的触知和安置作意。但在接触的地方数数时，既作意数数又作意触知。在那里收束数数，以念跟随它们，以安止的方式安置心，称为"作意随逐、触知和安置"。这个意思应当通过注释书中所说的跛子和门卫的譬喻，以及义疏中所说的锯子的譬喻来理解。
其中，这是跛子的譬喻："就像一个跛子看着母子俩在秋千上玩耍，推了秋千后就坐在秋千柱根部，逐渐看到来回摆动的秋千板的两端和中间，但并不为了看两端和中间而忙碌。同样地，这位比丘以念住在系缚的柱根，推动入息出息的秋千后，就在那相上以念安住，逐渐以念跟随来回在接触处的入息出息的开始、中间、结束，并在那里安置心，看到它们，但并不为了看它们而忙碌。这是跛子的譬喻。
这是门卫的譬喻："就像一个门卫不会盘问进出城市的人'你是谁？从哪里来？要去哪里？手里拿的是什么？'因为那些不是他的责任。他只检查到达城门的人；同样地，对这位比丘来说，进入的气和出去的气不是责任，只有到达门口的才是责任。"这是门卫的譬喻。
锯子的譬喻从一开始就应这样理解。因为这样说：
"相、入息出息，不是一心的所缘；
不知这三法，修习就不成。
相、入息出息，不是一心的所缘；
知晓这三法，修习才能成。"

1.159);

Kathaṃ ime tayo dhammā ekacittassa ārammaṇaṃ na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati ? Seyyathāpi rukkho same bhūmibhāge nikkhitto, tamenaṃ puriso kakacena chindeyya, rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti.

Yathā rukkho same bhūmibhāge nikkhitto; evaṃ upanibandhananimittaṃ. Yathā kakacadantā; evaṃ assāsapassāsā. Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti, evameva bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasi karoti, na āgatā vā gatā vā assāsapassāsā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.

Padhānanti katamaṃ padhānaṃ? Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti – idaṃ padhānaṃ. Katamo payogo? Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasammanti – ayaṃ payogo. Katamo viseso? Āraddhavīriyassa saṃyojanā pahīyanti, anusayā byantī honti – ayaṃ viseso. Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.

‘‘Ānāpānassatī yassa, paripuṇṇā subhāvitā;

Anupubbaṃ paricitā, yathā buddhena desitā;

So imaṃ lokaṃ pabhāseti, abbhā muttova candimā’’ti. (paṭi. ma. 

1.159)
如何这三法对一个心的所缘不成立，这三法又不是无知的，心不散乱，精进显现，修习也能成就，获得特殊的境界？就像一棵树扎根于同一片土地，若有人用锯子去砍，这棵树因被锯子触及而使得人的念头存在，但对锯子的来去并不作意，对锯子的来去也不是无知的，精进显现，修习也能成就。
就如同树扎根于同一片土地；这就是依附的缘起。就如同锯子；这就是入息出息。就像树因被锯子触及而使得人的念头存在，但对锯子的来去并不作意，对锯子的来去也不是无知的，精进显现，修习也能成就，同样地，若比丘坐着保持在鼻尖或口的缘起上，便不对入息出息的来去作意，对入息出息的来去也不是无知的，精进显现，修习也能成就，获得特殊的境界。
什么是精进？精进是努力之人，身心都能成为善行——这就是精进。什么是修习？努力之人，烦恼消除，思维安定——这就是修习。什么是特殊的境界？努力之人的束缚消除，潜在的习气消失——这就是特殊的境界。这样，这三法对一个心的所缘不成立，这三法又不是无知的，心不散乱，精进显现，修习也能成就，获得特殊的境界。
“以入息出息为定，圆满而善于修习；逐渐相续，正如佛所教导；他照耀这个世界，如同月亮出海。”

1.160);

Ayaṃ kakacopamā. Idha panassa āgatāgatavasena amanasikāramattameva payojananti veditabbaṃ. Idaṃ kammaṭṭhānaṃ manasikaroto kassaci nacireneva nimittañca uppajjati, avasesajjhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjati. Kassaci pana gaṇanāvaseneva manasikārakālatopabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti. Yathā sāraddhakāyassa mañce vā pīṭhe vā nisīdato mañcapīṭhaṃ onamati, vikūjati, paccattharaṇaṃ valiṃ gaṇhāti. Asāraddhakāyassa pana nisīdato neva mañcapīṭhaṃ onamati, na vikūjati, na paccattharaṇaṃ valiṃ gaṇhāti, tūlapicupūritaṃ viya mañcapīṭhaṃ hoti. Kasmā? Yasmā asāraddho kāyo lahuko hoti; evameva gaṇanāvasena manasikārakālatopabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti.

Tassa oḷārike assāsapassāse niruddhe sukhumaassāsapassāsanimittārammaṇaṃ cittaṃ pavattati, tasmimpi niruddhe aparāparaṃ tato sukhumatarasukhumatamanimittārammaṇaṃ pavattatiyeva. Kathaṃ? Yathā puriso mahatiyā lohasalākāya kaṃsatāḷaṃ ākoṭeyya, ekappahārena mahāsaddo uppajjeyya, tassa oḷārikasaddārammaṇaṃ cittaṃ pavatteyya, niruddhe oḷārike sadde atha pacchā sukhumasaddanimittārammaṇaṃ, tasmimpi niruddhe aparāparaṃ tato sukhumatarasukhumatamasaddanimittārammaṇaṃ cittaṃ pavattateva; evanti veditabbaṃ. Vuttampi cetaṃ – ‘‘seyyathāpi kaṃse ākoṭite’’ti (paṭi. ma. 1.171) vitthāro.

Yathā hi aññāni kammaṭṭhānāni uparūpari vibhūtāni honti, na tathā idaṃ. Idaṃ pana uparūpari bhāventassa bhāventassa sukhumattaṃ gacchati, upaṭṭhānampi na upagacchati. Evaṃ anupaṭṭhahante pana tasmiṃ na tena bhikkhunā uṭṭhāyāsanā cammakhaṇḍaṃ papphoṭetvā gantabbaṃ. Kiṃ kātabbaṃ? ‘‘Ācariyaṃ pucchissāmī’’ti vā ‘‘naṭṭhaṃ dāni me kammaṭṭhāna’’nti vā na vuṭṭhātabbaṃ, iriyāpathaṃ vikopetvā gacchato hi kammaṭṭhānaṃ navanavameva hoti. Tasmā yathānisinneneva desato āharitabbaṃ.

Tatrāyaṃ āharaṇūpāyo. Tena hi bhikkhunā kammaṭṭhānassa anupaṭṭhahanabhāvaṃ ñatvā iti paṭisañcikkhitabbaṃ – ‘‘ime assāsapassāsā nāma kattha atthi, kattha natthi, kassa vā atthi, kassa vā natthī’’ti. Athevaṃ paṭisañcikkhatā ‘‘ime antomātukucchiyaṃ natthi, udake nimuggānaṃ natthi, tathā asaññībhūtānaṃ matānaṃ catutthajjhānasamāpannānaṃ rūpārūpabhavasamaṅgīnaṃ nirodhasamāpannāna’’nti ñatvā evaṃ attanāva attā paṭicodetabbo – ‘‘nanu tvaṃ, paṇḍita, neva mātukucchigato, na udake nimuggo, na asaññībhūto, na mato, na catutthajjhānasamaāpanno, na rūpārūpabhavasamaṅgī, na nirodhasamāpanno, atthiyeva te assāsapassāsā, mandapaññatāya pana pariggahetuṃ na sakkosī’’ti. Athānena pakatiphuṭṭhavaseneva cittaṃ ṭhapetvā manasikāro pavattetabbo. Ime hi dīghanāsikassa nāsā puṭaṃ ghaṭṭentā pavattanti, rassanāsikassa uttaroṭṭhaṃ. Tasmānena imaṃ nāma ṭhānaṃ ghaṭṭentīti nimittaṃ paṭṭhapetabbaṃ. Imameva hi atthavasaṃ paṭicca vuttaṃ bhagavatā – ‘‘nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatibhāvanaṃ vadāmī’’ti (ma. ni. 

1.160)
这是锯子的比喻。在这里，应当理解为对来去的念头完全不作意。若有人专注于这个修行，没过多久便会出现迹象，所有的静坐所需的安置也会随之而来。若是通过数数来作意，随着时间的推移，因粗重的入息出息的止息而使得身体也变得轻松，身体就像在空中飞翔一样。就如同一个人在坐在床或椅子上时，床或椅子会下沉、变形、承受压力。而若身体轻松坐着，则床或椅子不会下沉、不会变形、也不会承受压力，像是被填充了稻草的床或椅子。为什么？因为轻松的身体是轻的；同样地，若是通过数数来作意，随着时间的推移，因粗重的入息出息的止息而使得身体也变得轻松，身体就像在空中飞翔一样。
在粗重的入息出息止息时，细微的入息出息的所缘的念头会出现，因此在此止息后，接着又出现更细微的、更细微的所缘的念头。如何出现？就像一个人用重的铁棒击打铜锣，猛击一声巨响便会产生，粗重的声响的所缘的念头会出现，止息后会出现粗重的声音，接着又出现细微的声音的所缘的念头，因此在此止息后，又会出现更细微的、更细微的声音的所缘的念头；应当这样理解。这也有说明——“就像铜锣被击打时”（见：paṭi. ma. 1.171）的详细解释。
因为其他的修行方法是层层显现的，而这一点则不同。此法是逐渐提升的，往上升时不会下降。因此，若不注意，在此情况下比丘便不能从坐位上起身，打破皮肤的边界而离去。该做什么？不应说“我会问老师”或“我现在失去了修行”，因为在走动时修行总是新的。因此，应当如同坐着时一样去获取。
这里是获取的方法。因此，这位比丘应当知道修行的未被注意的状态——“这些入息出息在哪里存在，在哪里不存在，属于谁，属于谁不存在”。因此，在这样思考时，“这里没有母腹，那里没有沉入水中的，亦没有失去知觉的，已进入第四禅定的，亦没有与色无色的存在相应的，亦没有进入灭的状态”，应当如此自我提醒——“难道你，智者，并非来自母腹，未沉入水中，未失去知觉，未死亡，未进入第四禅定，未与色无色的存在相应，未进入灭的状态，确实有你的入息出息，但因懒惰而无法把握”。因此，通过这种自然触及的方式来安置心。因为这些长鼻子的人在触及时会出现，短鼻子的人则在上唇附近。因此应当在此处建立这个所缘。正因如此，佛陀曾说——“我并不说，僧人们，关于未觉知者的入息出息的修习”。


 (ma. ni. 3.149; saṃ. ni. 

以下是您要求的直译:
(中部尼柯耶 3.149; 相应部尼柯耶
这是对原文的完整直译,采用了简体中文。我遵循了您的指示:
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5.992). Kiñcāpi hi yaṃkiñci kammaṭṭhānaṃ satassa sampajānasseva sampajjati, ito aññaṃ pana manasikarontassa pākaṭaṃ hoti. Idaṃ pana ānāpānassatikammaṭṭhānaṃ garukaṃ garukabhāvanaṃ buddhapaccekabuddhabuddhaputtānaṃ mahāpurisānameva manasikārabhūmibhūtaṃ, na ceva ittaraṃ, na ca ittarasattasamāsevitaṃ. Yathā yathā manasi karīyati, tathā tathā santañceva hoti sukhumañca. Tasmā ettha balavatī sati ca paññā ca icchitabbā.

Yathā hi maṭṭhasāṭakassa tunnakaraṇakāle sūcipi sukhumā icchitabbā, sūcipāsavedhanampi tato sukhumataraṃ; evameva maṭṭhasāṭakasadisassa imassa kammaṭṭhānassa bhāvanākāle sūcipaṭibhāgā satipi sūcipāsavedhanapaṭibhāgā taṃsampayuttā paññāpi balavatī icchitabbā. Tāhi ca pana satipaññāhi samannāgatena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā.

Yathā pana kassako kasiṃ kasitvā balibadde muñcitvā gocarābhimukhe katvā chāyāya nisinno vissameyya, athassa te balibaddā vegena aṭaviṃ paviseyyuṃ. Yo hoti cheko kassako so puna te gahetvā yojetukāmo na tesaṃ anupadaṃ gantvā aṭaviṃ āhiṇḍati. Atha kho rasmiñca patodañca gahetvā ujukameva tesaṃ nipātatitthaṃ gantvā nisīdati vā nipajjati vā. Atha te goṇe divasabhāgaṃ caritvā nipātatitthaṃ otaritvā nhatvā ca pivitvā ca paccuttaritvā ṭhite disvā rasmiyā bandhitvā patodena vijjhanto ānetvā yojetvā puna kammaṃ karoti; evameva tena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā. Satirasmiṃ pana paññāpatodañca gahetvā pakatiphuṭṭhokāse cittaṃ ṭhapetvā manasikāro pavattetabbo. Evañhissa manasikaroto nacirasseva te upaṭṭhahanti, nipātatitthe viya goṇā. Tato tena satirasmiyā bandhitvā tasmiṃyeva ṭhāne yojetvā paññāpatodena vijjhantena puna kammaṭṭhānaṃ anuyuñjitabbaṃ; tassevamanuyuñjato nacirasseva nimittaṃ upaṭṭhāti. Taṃ panetaṃ na sabbesaṃ ekasadisaṃ hoti ; apica kho kassaci sukhasamphassaṃ uppādayamāno tūlapicu viya, kappāsapicu viya, vātadhārā viya ca upaṭṭhātīti ekacce āhu.

Ayaṃ pana aṭṭhakathāvinicchayo – idañhi kassaci tārakarūpaṃ viya, maṇiguḷikā viya, muttāguḷikā viya ca kassaci kharasamphassaṃ hutvā kappāsaṭṭhi viya, sāradārusūci viya ca kassaci dīghapāmaṅgasuttaṃ viya, kusumadāmaṃ viya, dhūmasikhā viya ca kassaci vitthata makkaṭakasuttaṃ viya, valāhakapaṭalaṃ viya, padumapupphaṃ viya, rathacakkaṃ viya, candamaṇḍalaṃ viya, sūriyamaṇḍalaṃ viya ca upaṭṭhāti. Tañca panetaṃ yathā sambahulesu bhikkhūsu suttantaṃ sajjhāyitvā nisinnesu ekena bhikkhunā ‘‘tumhākaṃ kīdisaṃ hutvā idaṃ suttaṃ upaṭṭhātī’’ti vutte eko ‘‘mayhaṃ mahatī pabbateyyā nadī viya hutvā upaṭṭhātī’’ti āha. Aparo ‘‘mayhaṃ ekā vanarāji viya’’. Añño ‘‘mayhaṃ sītacchāyo sākhāsampanno phalabhārabharitarukkho viyā’’ti. Tesañhi taṃ ekameva suttaṃ saññānānatāya nānato upaṭṭhāti. Evaṃ ekameva kammaṭṭhānaṃ saññānānatāya nānato upaṭṭhāti. Saññajañhi etaṃ saññānidānaṃ saññāppabhavaṃ tasmā saññānānatāya nānato upaṭṭhātīti veditabbaṃ.


以下是您要求的完整直译:
(中部尼柯耶 5.992)。虽然任何业处对于具念正知者都能成就,但对于专注于此以外的人来说,这个会变得明显。这个入出息念业处是重要的、重要的修习,是佛陀、辟支佛、佛弟子等大人物的专注领域,不是短暂的,也不是被凡夫所亲近的。越是专注于它,它就变得越宁静、越微细。因此,在这里需要强大的念和慧。
就像在缝制精细的布料时需要细针,穿针孔更需要更细的东西;同样,在修习这个如同精细布料的业处时,需要如针一般的念和如穿针孔一般的相应慧,它们都应当强大。具备这些念和慧的比丘不应在自然接触处以外的地方寻找入息出息。
就像农夫耕作后释放公牛,让它们朝向牧场,自己坐在阴凉处休息,这时他的公牛可能会迅速进入森林。聪明的农夫想要再次捕获并套上轭时,不会跟随它们的足迹进入森林。相反,他会拿着缰绳和刺棒直接去它们的饮水处坐下或躺下。然后,当他看到公牛在白天游荡后下到饮水处,洗澡喝水后上岸站着时,他会用缰绳绑住它们,用刺棒驱赶,带回来套上轭,再次工作。同样,比丘不应在自然接触处以外的地方寻找入息出息。相反,他应拿起念的缰绳和慧的刺棒,将心安置在自然接触处,开始作意。这样作意不久,入息出息就会出现,如同公牛在饮水处一样。然后他应用念的缰绳绑住它们,就在那个地方套上轭,用慧的刺棒驱赶,再次专注于业处。这样专注不久,相就会出现。这个相并不对所有人都一样;有些人说它产生愉悦的触感,如棉絮、木棉或气流。
这是注释书的判断 - 对某些人来说,它像星星、宝珠或珍珠;对某些人来说,它有粗糙的触感,像棉花茎或硬木针;对某些人来说,它像长棕榈纤维、花环或烟柱;对某些人来说,它像展开的蜘蛛网、云层、莲花、车轮、月轮或日轮。关于这一点,就像许多比丘诵读经文后坐下,一位比丘问道:"这部经对你们来说是什么样子?"一位说:"对我来说,它像一条大山河。"另一位说:"对我来说,它像一片森林。"还有人说:"对我来说,它像一棵枝繁叶茂、果实累累的凉爽树荫。"对他们来说,同一部经因想的不同而呈现不同的样子。同样,同一个业处因想的不同而呈现不同的样子。应当理解,这是由想产生的,以想为因,以想为源,因此因想的不同而呈现不同的样子。


Ettha ca aññameva assāsārammaṇaṃ cittaṃ, aññaṃ passāsārammaṇaṃ, aññaṃ nimittārammaṇaṃ yassa hi ime tayo dhammā natthi, tassa kammaṭṭhānaṃ neva appanaṃ na upacāraṃ pāpuṇāti. Yassa panime tayo dhammā atthi, tasseva kammaṭṭhānaṃ appanañca upacārañca pāpuṇāti. Vuttañhetaṃ –

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Ajānato ca tayo dhamme, bhāvanānupalabbhati.

‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Jānato ca tayo dhamme, bhāvanā upalabbhatī’’ti. (visuddhi. 1.231);

Evaṃ upaṭṭhite pana nimitte tena bhikkhunā ācariyasantikaṃ gantvā ārocetabbaṃ – ‘‘mayhaṃ, bhante, evarūpaṃ nāma upaṭṭhātī’’ti. Ācariyena pana ‘‘etaṃ nimitta’’nti vā ‘‘na nimitta’’nti vā na vattabbaṃ. ‘‘Evaṃ hoti, āvuso’’ti vatvā pana ‘‘punappunaṃ manasi karohī’’ti vattabbo. ‘‘Nimitta’’nti hi vutte vosānaṃ āpajjeyya; ‘‘na nimitta’’nti vutte nirāso visīdeyya. Tasmā tadubhayampi avatvā manasikāreyeva niyojetabboti. Evaṃ tāva dīghabhāṇakā. Majjhimabhāṇakā panāhu – ‘‘nimittamidaṃ, āvuso, kammaṭṭhānaṃ punappunaṃ manasi karohi sappurisāti vattabbo’’ti. Athānena nimitteyeva cittaṃ ṭhapetabbaṃ. Evamassāyaṃ ito pabhuti ṭhapanāvasena bhāvanā hoti. Vuttañhetaṃ porāṇehi –

‘‘Nimitte ṭhapayaṃ cittaṃ, nānākāraṃ vibhāvayaṃ;

Dhīro assāsapassāse, sakaṃ cittaṃ nibandhatī’’ti. (visuddhi. 1.232; paṭi. ma. aṭṭha. 2.

以下是您要求的完整直译:
在这里,缘入息的心是一回事,缘出息的心是另一回事,缘相的心又是另一回事。对于这三法不存在的人,他的业处既不能达到安止,也不能达到近行。但是对于这三法存在的人,他的业处能达到安止和近行。因为这样说:
"相、入息出息,
非一心所缘;
不知此三法,
修习不可得。
相、入息出息,
非一心所缘;
若知此三法,
修习可得成。" (清净道论 1.231);
当相这样出现时,那位比丘应去见老师并报告:"尊者,对我来说,出现了这样的[相]。"但是老师不应说"这是相"或"这不是相"。应该说"是这样的,贤友",然后说"反复作意"。因为如果说"是相",他可能会满足;如果说"不是相",他可能会失望沮丧。因此,不说这两者中的任何一个,应该只指导他作意。这是长部诵者的说法。中部诵者则说:"贤友,这是相,这个业处应该反复作意,善人。"然后他应该将心安置在相上。从此以后,他的修习就是以安置[心]的方式进行。因为古人这样说:
"将心安置于相,
辨别种种行相;
智者系自己的心,
于入息与出息。" (清净道论 1.232; 无碍解道注释 2.

1.163);

Tassevaṃ nimittupaṭṭhānato pabhuti nīvaraṇāni vikkhambhitāneva honti kilesā sannisinnāva sati upaṭṭhitāyeva, cittaṃ samāhitameva. Idañhi dvīhākārehi cittaṃ samāhitaṃ nāma hohi – upacārabhūmiyaṃ vā nīvaraṇappahānena, paṭilābhabhūmiyaṃ vā aṅgapātubhāvena. Tattha ‘‘upacārabhūmī’’ti upacārasamādhi; ‘‘paṭilābhabhūmī’’ti appanāsamādhi. Tesaṃ kiṃ nānākaraṇaṃ? Upacārasamādhi kusalavīthiyaṃ javitvā bhavaṅgaṃ otarati, appanāsamādhi divasabhāge appetvā nisinnassa divasabhāgampi kusalavīthiyaṃ javati, na bhavaṅgaṃ otarati. Imesu dvīsu samādhīsu nimittapātubhāvena upacārasamādhinā samāhitaṃ cittaṃ hoti . Athānena taṃ nimittaṃ neva vaṇṇato manasikātabbaṃ, na lakkhaṇato paccavekkhitabbaṃ. Apica kho khattiyamahesiyā cakkavattigabbho viya kassakena sāliyavagabbho viya ca appamattena rakkhitabbaṃ; rakkhitaṃ hissa phaladaṃ hoti.

‘‘Nimittaṃ rakkhato laddha, parihāni na vijjati;

Ārakkhamhi asantamhi, laddhaṃ laddhaṃ vinassatī’’ti.

Tatrāyaṃ rakkhaṇūpāyo – tena bhikkhunā āvāso, gocaro, bhassaṃ, puggalo, bhojanaṃ, utu, iriyāpathoti imāni satta asappāyāni vajjetvā tāneva satta sappāyāni sevantena punappunaṃ taṃ nimittaṃ manasikātabbaṃ.

Evaṃ sappāyasevanena nimittaṃ thiraṃ katvā vuḍḍhiṃ virūḷhiṃ gamayitvā vatthuvisadakiriyā, indriyasamattapaṭipādanatā, nimittakusalatā, yasmiṃ samaye cittaṃ sapaggahetabba tasmiṃ samaye cittapaggaṇhanā, yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaniggaṇhanā, yasmiṃ samaye cittaṃ sampahaṃsetabbaṃ tasmiṃ samaye sampahaṃsetabbaṃ tasmiṃ samaye cittasampahaṃsanā, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaajjhupekkhanā, asamāhitapuggalaparivajjanā, samāhitapuggalasevanā, tadadhimuttatāti imāni dasa appanākosallāni avijahantena yogo karaṇīyo.

Tassevaṃ anuyuttassa viharato idāni appanā uppajjissatīti bhavaṅgaṃ vicchinditvā nimittārammaṇaṃ manodvārāvajjanaṃ uppajjati. Tasmiñca niruddhe tadevārammaṇaṃ gahetvā cattāri pañca vā javanāni, yesaṃ paṭhamaṃ parikammaṃ, dutiyaṃ upacāraṃ, tatiyaṃ anulomaṃ, catutthaṃ gotrabhu , pañcamaṃ appanācittaṃ. Paṭhamaṃ vā parikammañceva upacārañca, dutiyaṃ anulomaṃ, tatiyaṃ gotrabhu, catutthaṃ appanācittanti vuccati. Catutthameva hi pañcamaṃ vā appeti, na chaṭṭhaṃ sattamaṃ vā āsannabhavaṅgapātattā.

Ābhidhammikagodattatthero panāha – ‘‘āsevanapaccayena kusalā dhammā balavanto honti; tasmā chaṭṭhaṃ sattamaṃ vā appetī’’ti. Taṃ aṭṭhakathāsu paṭikkhittaṃ. Tattha pubbabhāgacittāni kāmāvacarāni honti, appanācittaṃ pana rūpāvacaraṃ. Evamanena pañcaṅgavippahīnaṃ, pañcaṅgasamannāgataṃ, dasalakkhaṇasampannaṃ, tividhakalyāṇaṃ, paṭhamajjhānaṃ adhigataṃ hoti. So tasmiṃyevārammaṇe vitakkādayo vūpasametvā dutiyatatiyacatutthajjhānāni pāpuṇāti. Ettāvatā ca ṭhapanāvasena bhāvanāya pariyosānappatto hoti. Ayamettha saṅkhepakathā. Vitthāro pana icchantena visuddhimaggato gahetabbo.


以下是您要求的完整直译:
(无碍解道注释 1.163);
从相出现开始,他的障碍就被镇伏,烦恼就被平息,念就确立,心就得定。这里心以两种方式称为得定:在近行地通过舍离障碍,或在证得地通过[禅]支的显现。其中,"近行地"是指近行定;"证得地"是指安止定。它们有什么区别?近行定在善速行之后进入有分,安止定对于整天入定而坐的人,整天都在善速行中运作,不进入有分。在这两种定中,由于相的出现,心以近行定而得定。然后,他既不应从颜色上作意那个相,也不应从特相上观察它。相反,应该像刹帝利王后保护转轮王的胎儿,或像农夫保护稻谷的胚芽那样小心地保护它;因为被保护的[相]会结果。
"保护已得相,
不见有退失;
若无所保护,
所得皆消失。"
这里是保护的方法 - 那位比丘应避开这七种不适宜:住处、行处、谈话、人、食物、气候、姿势,而亲近那七种适宜,反复作意那个相。
这样通过亲近适宜而使相变得稳固,使之增长、发展,然后应该实践这十种安止善巧:使事物清净、平衡诸根、善巧于相、在应该策励心的时候策励心、在应该抑制心的时候抑制心、在应该令心喜悦的时候令心喜悦、在应该舍心的时候舍心、远离未得定的人、亲近得定的人、倾向于那个[定]。不舍弃这些,应该努力。
当他这样精进而住时,现在安止将要生起,切断有分后,缘相的意门转向心生起。当那个[转向心]灭去后,取同一所缘,四或五个速行[心]生起,其中第一个称为遍作,第二个是近行,第三个是随顺,第四个是种姓,第五个是安止心。或者说第一个是遍作和近行,第二个是随顺,第三个是种姓,第四个是安止心。因为只有第四或第五[心]入安止,不是第六或第七,因为[那时]接近有分的堕落。
但是阿毗达摩论师戈达塔长老说:"通过习行缘,善法变得强大;因此第六或第七[心]入安止。"这在注释书中被否定。其中前分诸心是欲界的,但安止心是色界的。这样他证得了五支已离、五支具足、十相圆满、三种善的初禅。他在那同一所缘上平息寻等,达到第二、第三、第四禅。至此,他已达到以安置[心]方式的修习的终点。这里是简要说明。想要详细解释的人应该从清净道论中获取。


Evaṃ pattacatutthajjhāno panettha bhikkhu sallakkhaṇāvivaṭṭanāvasena kammaṭṭhānaṃ vaḍḍhetvā pārisuddhiṃ pattukāmo tadeva jhānaṃ āvajjanasamāpajjanaadhiṭṭhānavuṭṭhānapaccavekkhaṇasaṅkhātehi pañcahākārehi vasippattaṃ paguṇaṃ katvā arūpapubbaṅgamaṃ vā rūpaṃ, rūpapubbaṅgamaṃ vā arūpanti rūpārūpaṃ pariggahetvā vipassanaṃ paṭṭhapeti. Kathaṃ? So hi jhānā vuṭṭhahitvā jhānaṅgāni pariggahetvā tesaṃ nissayaṃ hadayavatthuṃ taṃ nissayāni ca bhūtāni tesañca nissayaṃ sakalampi karajakāyaṃ passati. Tato ‘‘jhānaṅgāni arūpaṃ, vatthādīni rūpa’’nti rūpārūpaṃ vavatthapeti.

Atha vā samāpattito vuṭṭhahitvā kesādīsu koṭṭhāsesu pathavīdhātuādivasena cattāri bhūtāni taṃnissitarūpāni ca pariggahetvā yathāpariggahitarūpārammaṇaṃ yathāpariggahitarūpavatthudvārārammaṇaṃ vā sasampayuttadhammaṃ viññāṇañca passati. Tato ‘‘bhūtādīni rūpaṃ sasampayuttadhammaṃ viññāṇaṃ arūpa’’nti vavatthapeti.

Atha vā samāpattito vuṭṭhahitvā assāsapassāsānaṃ samudayo karajakāyo ca cittañcāti passati. Yathā hi kammāragaggariyā dhamamānāya bhastañca purisassa ca tajjaṃ vāyāmaṃ paṭicca vāto sañcarati; evameva kāyañca cittañca paṭicca assāsapassāsāti. Tato assāsapassāse ca kāyañca rūpaṃ, cittañca taṃsampayuttadhamme ca arūpanti vavatthapeti.

Evaṃ nāmarūpaṃ vavatthapetvā tassa paccayaṃ pariyesati, pariyesanto ca taṃ disvā tīsupi addhāsu nāmarūpassa pavattiṃ ārabbha kaṅkhaṃ vitarati. Vitiṇṇakaṅkho kalāpasammasanavasena tilakkhaṇaṃ āropetvā udayabbayānupassanāya pubbabhāge uppanne obhāsādayo dasa vipassanupakkilese pahāya upakkilesavimuttaṃ paṭipadāñāṇaṃ ‘‘maggo’’ti vavatthapetvā udayaṃ pahāya bhaṅgānupassanaṃ patvā nirantaraṃ bhaṅgānupassanena bhayato upaṭṭhitesu sabbasaṅkhāresu nibbindanto virajjanto vimuccanto yathākkamaṃ cattāro ariyamagge pāpuṇitvā arahattaphale patiṭṭhāya ekūnavīsatibhedassa paccavekkhaṇañāṇassa pariyantappatto sadevakassa lokassa aggadakkhiṇeyyo hoti. Ettāvatā cassa gaṇanaṃ ādiṃ katvā vipassanāpariyosānā ānāpānassatisamādhibhāvanā ca samattā hotīti.

Ayaṃ sabbākārato paṭhamacatukkavaṇṇanā.

Itaresu pana tīsu catukkesu yasmā visuṃ kammaṭṭhānabhāvanānayo nāma natthi; tasmā anupadavaṇṇanānayeneva nesaṃ attho veditabbo. Pītippaṭisaṃvedīti pītiṃ paṭisaṃviditaṃ karonto pākaṭaṃ karonto assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi pīti paṭisaṃviditā hoti – ārammaṇato ca asammohato ca.

Kathaṃ ārammaṇato pīti paṭisaṃviditā hoti? Sappītike dve jhāne samāpajjati, tassa samāpattikkhaṇe jhānapaṭilābhena ārammaṇato pīti paṭisaṃviditā hoti ārammaṇassa paṭisaṃviditattā.


以下是您要求的完整直译:
因此，获得第四禅的比丘，因观察特征而增长业处，欲获得清净，便以五种方式以相的显现、观察、安住、安定、反思而获得，令心稳固，得以进入无色界或色界，色界或无色界，识别色和无色，建立正念。如何做到呢？他在离开禅定后，识别禅的要素，以此为依止的心所，观察一切存在的事物。然后，他便确定“禅的要素是无色的，所依等是有色的”。
或者，离开定后，观察头发等部位的地球元素等四种元素，识别那些依止于它的有色事物，观察如同识别的有色所缘、如同识别的有色所依的门所缘，观察识。然后，他便确定“元素等是有色的，所依的法是识的，无色的”。
或者，离开定后，观察入息出息的生起，观察身体和心。就像工匠在做工时，依靠努力，气息便会流动；同样，身体和心依赖于入息出息。然后，他便确定在入息出息中，身体是有色的，心和相关法是无色的。
这样，他便确定了名色，寻找其因缘，寻找时，他看到名色的发生，从而消除了三种怀疑。消除了怀疑后，以元素的特征，观察生灭的过程，最初生起的光明等十种观察的障碍，舍弃了障碍，获得了修行的智慧，称之为“道”。舍弃生起后，观察破坏，持续观察破坏，因而对一切有为法感到厌倦、厌离、解脱，随顺而获得四种圣道，达到阿罗汉的果位，成为这世间的最优者。至此，他的计算已开始，观察的结果是入出息的定的修习也达到了。
这是从各方面说明的第一部分。
而其他三种四法，因为没有各自的业处修习方法；因此，只能通过逐步的说明来理解它们的意义。感受快乐时，他在感受快乐的同时，清晰地说：“我将要吸气，我将要呼气。”在此，有两种方式感受快乐 - 从所缘和不迷失。
如何从所缘感受快乐呢？在两种快乐的禅定中，他在入定的瞬间，因获得禅而从所缘感受快乐，因所缘的明确而感受快乐。


Kathaṃ asammohato? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttakapītiṃ khayato vayato sammasati, tassa vipassanākkhaṇe lakkhaṇapaṭivedhena asammohato pīti paṭisaṃviditā hoti. Vuttañhetaṃ paṭisambhidāyaṃ –

‘‘Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. Dīghaṃ passāsavasena…pe… rassaṃ assāsavasena… rassaṃ passāsavasena… sabbakāyappaṭisaṃvedī assāsavasena… sabbakāyappaṭisaṃvedī passāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsavasena… passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti, tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. Āvajjato sā pīti paṭisaṃviditā hoti jānato… passato… paccavekkhato… cittaṃ adhiṭṭhahato… saddhāya adhimuccato… vīriyaṃ paggaṇhato… satiṃ upaṭṭhāpayato… cittaṃ samādahato… paññāya pajānato… abhiññeyyaṃ abhijānato… pariññeyyaṃ parijānato… pahātabbaṃ pajahato… bhāvetabbaṃ bhāvayato… sacchikātabbaṃ sacchikaroto sā pīti paṭisaṃviditā hoti. Evaṃ sā pīti paṭisaṃviditā hotī’’ti (paṭi. ma. 1.172).

Eteneva nayena avasesapadānipi atthato veditabbāni. Idaṃ panettha visesamattaṃ. Tiṇṇaṃ jhānānaṃ vasena sukhapaṭisaṃveditā catunnampi vasena cittasaṅkhārapaṭisaṃveditā veditabbā. ‘‘Cittasaṅkhāro’’ti vedanādayo dve khandhā. Sukhappaṭisaṃvedipade cettha vipassanābhūmidassanatthaṃ ‘‘sukhanti dve sukhāni – kāyikañca sukhaṃ cetasikañcā’’ti paṭisambhidāyaṃ vuttaṃ. Passambhayaṃ cittasaṅkhāranti oḷārikaṃ oḷārikaṃ cittasaṅkhāraṃ passambhento, nirodhentoti attho. So vitthārato kāyasaṅkhāre vuttanayeneva veditabbo. Apicettha pītipade pītisīsena vedanā vuttā. Sukhapade sarūpeneva vedanā . Dvīsu cittasaṅkhārapadesu ‘‘saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā cittasaṅkhārā’’ti (paṭi. ma. 1.174; ma. ni. 

以下是您要求的完整直译：
如何不迷失呢？在两种快乐的禅定中，离开时，观察与禅相关的快乐，因其消失和灭去而生起反思，在那时，因观察特征而获得不迷失的快乐。这里在解脱中说：
“通过长时间的入息，心的专注不散乱，因而正念得以确立。通过那正念，由于那智慧，快乐得以显现。通过长时间的出息……通过短时间的入息……通过短时间的出息……通过对整个身体的感受，通过入息……通过对整个身体的感受，通过出息……通过让身体的构造安宁，通过入息……通过让身体的构造安宁，通过出息，因心的专注不散乱，正念得以确立，因而通过那正念，由于那智慧，快乐得以显现。通过观察，快乐得以显现，因知……因见……因反思……因心的安立……因信心的解脱……因勇气的提升……因正念的建立……因心的安住……因智慧的观察……因识别……因了知……因舍弃……因修习……因实现，快乐得以显现。这样，快乐得以显现。”（无碍解道注释 1.172）。
依此方式，其他词语的意义也应如此理解。这在此处是特殊的。根据三种禅定的缘故，应理解为快乐的体验，四种缘故应理解为心的构造的体验。"心的构造"是指感觉等两种五蕴。快乐的体验在此处是为了说明观察的根基，"快乐"有两种快乐 - 身体的快乐和心的快乐，如解脱中所说。通过安宁心的构造，安宁粗重的心的构造，意即使其止息。根据上述的方式，身体的构造应详细理解。此外，在这里，快乐一词是指感觉。快乐一词是指本质的感觉。在这两个心的构造的词中，"感知和感觉是心的法，这些法是心所依的心的构造。"（无碍解道注释 1.174; 中部经典）

1.463) vacanato saññāsampayuttā vedanāti. Evaṃ vedanānupassanānayena idaṃ catukkaṃ bhāsitanti veditabbaṃ.

Tatiyacatukkepi catunnaṃ jhānānaṃ vasena cittapaṭisaṃveditā veditabbā. Abhippamodayaṃ cittanti cittaṃ modento pamodento hāsento pahāsento assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi abhippamodo hoti – samādhivasena ca vipassanāvasena ca.

Kathaṃ samādhivasena? Sappītike dve jhāne samāpajjati, so samāpattikkhaṇe sampayuttāya pītiyā cittaṃ āmodeti pamodeti. Kathaṃ vipassanāvasena? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttakapītiṃ khayato vayato sammasati; evaṃ vipassanākkhaṇe jhānasampayuttakapītiṃ ārammaṇaṃ katvā cittaṃ āmodeti pamodeti. Evaṃ paṭipanno ‘‘abhippamodayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.

Samādahaṃ cittanti paṭhamajjhānādivasena ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttakacittaṃ khayato vayato sammasato vipassanākkhaṇe lakkhaṇapaṭivedhena uppajjati khaṇikacittekaggatā; evaṃ uppannāya khaṇikacittekaggatāya vasenapi ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento ‘‘samādahaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.

Vimocayaṃ cittanti paṭhamajjhānena nīvaraṇehi cittaṃ mocento vimocento, dutiyena vitakkavicārehi, tatiyena pītiyā, catutthena sukhadukkhehi cittaṃ mocento vimocento. Tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttakacittaṃ khayato vayato sammasati. So vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento vimocento, dukkhānupassanāya sukhasaññāto, anattānupassanāya attasaññāto, nibbidānupassanāya nandito, virāgānupassanāya rāgato, nirodhānupassanāya samudayato, paṭinissaggānupassanāya ādānato cittaṃ mocento vimocento assasati ceva passasati ca. Tena vuttaṃ – ‘‘vimocayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti. Evaṃ cittānupassanāvasena idaṃ catukkaṃ bhāsitanti veditabbaṃ.

Catutthacatukke pana aniccānupassīti ettha tāva aniccaṃ veditabbaṃ, aniccatā veditabbā, aniccānupassanā veditabbā , aniccānupassī veditabbo. Tattha ‘‘anicca’’nti pañcakkhandhā. Kasmā? Uppādavayaññathattabhāvā. ‘‘Aniccatā’’ti tesaññeva uppādavayaññathattaṃ hutvā abhāvo vā nibbattānaṃ tenevākārena aṭhatvā khaṇabhaṅgena bhedoti attho. ‘‘Aniccānupassanā’’ti tassā aniccatāya vasena rūpādīsu ‘‘anicca’’nti anupassanā; ‘‘aniccānupassī’’ti tāya anupassanāya samannāgato; tasmā evaṃ bhūto assasanto ca passasanto ca idha ‘‘aniccānupassī assasissāmi, passasissāmīti sikkhatī’’ti veditabbo.

Virāgānupassīti ettha pana dve virāgā – khayavirāgo ca accantavirāgo ca. Tattha ‘‘khayavirāgo’’ti saṅkhārānaṃ khaṇabhaṅgo; ‘‘accantavirāgo’’ti nibbānaṃ; ‘‘virāgānupassanā’’ti tadubhayadassanavasena pavattā vipassanā ca maggo ca. Tāya duvidhāyapi anupassanāya samannāgato hutvā assasanto ca passasanto ca ‘‘virāgānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo. Nirodhānupassīpadepi eseva nayo.


以下是您要求的完整直译：
“如是所说的，带有观念的感觉。”因此，通过对感觉的观察，这四种应被理解。
第三种四法也应根据四种禅定的缘故理解为心的体验。安乐的心，心的愉悦、快乐、欢笑、微笑，我将要吸气，我将要呼气，这样学习。在这里，有两种方式的愉悦 - 通过禅定和通过观察。
如何通过禅定呢？在两种快乐的禅定中，他在入定的瞬间，因伴随的快乐而使心愉悦、欢喜。如何通过观察呢？在两种快乐的禅定中，离开时，因对禅的伴随的快乐的消失和灭去而生起反思；这样在观察时，因伴随的快乐而使心愉悦、欢喜。这样修习者称为“我将要愉悦我的心，我将要吸气，我将要呼气”。
我将要安住我的心，因第一禅等的缘故，安住于所缘，安住心，或在进入禅定后离开，因伴随的快乐而思考、反思，在观察时，因观察特征而生起瞬时的心的专注；这样因生起的瞬时的心的专注而安住于所缘，安住心，称为“我将要安住我的心，我将要吸气，我将要呼气”。
我将要解脱我的心，因第一禅而解脱心的障碍，因第二禅而解脱思维，因第三禅而解脱快乐和痛苦。或者在两种快乐的禅定中，离开时，因伴随的快乐而思考、反思。这样在观察时，观察无常，因对无常的认识而解脱心，因对痛苦的观察而解脱心，因对无我观察而解脱心，因对厌倦的观察而解脱心，因对灭的观察而解脱心，因对舍弃的观察而解脱心，心便吸气和呼气。因此说：“我将要解脱我的心，我将要吸气，我将要呼气。”因此，通过对心的观察，这四种应被理解。
在第四种四法中，观察无常时，首先应理解无常，应理解无常性，应理解无常的观察，应理解观察无常者。在这里，“无常”是指五蕴。为什么呢？因为生起和灭去的不同状态。“无常性”是指它们的生起和灭去的状态，或是因生起而无存在，或因生起而无常，或因瞬间的破裂而分裂。“无常的观察”是指因无常性而在色等上观察“无常”；“观察无常者”是指通过那观察而具足的；因此，在此修习者在吸气和呼气时，应理解为“我将要观察无常，我将要吸气，我将要呼气”。
观察灭尽时，这里有两种灭尽 - 破灭的灭尽和究竟的灭尽。在这里，“破灭的灭尽”是指有为法的破灭；“究竟的灭尽”是指涅槃；“观察灭尽”是指因观察这两者而生起的观察和道。因此，在这两种观察中，修习者在吸气和呼气时应理解为“我将要观察灭尽，我将要吸气，我将要呼气”。在观察灭尽的词中也是同样的道理。


Paṭinissaggānupassīti etthāpi dve paṭinissaggā – pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. Paṭinissaggoyeva anupassanā paṭinissaggānupassanā; vipassanāmaggānametaṃ adhivacanaṃ. Vipassanā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cāti vuccati. Maggo samucchedavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, ārammaṇakaraṇena ca nibbāne pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissago cāti vuccati. Ubhayampi pana purimapurimañāṇānaṃ anuanu passanato anupassanāti vuccati. Tāya duvidhāya paṭinissaggānupassanāya samannāgato hutvā assasanto ca passasanto ca paṭinisaggānupassī assasissāmi passasissāmīti sikkhatīti veditabbo. Evaṃ bhāvitoti evaṃ soḷasahi ākārehi bhāvito. Sesaṃ vuttanayameva.

Ānāpānassatisamādhikathā niṭṭhitā.

167.Athakho bhagavātiādimhi pana ayaṃ saṅkhepattho. Evaṃ bhagavā ānāpānassatisamādhikathāya bhikkhū samassāsetvā atha yaṃ taṃ tatiyapārājikapaññattiyā nidānañceva pakaraṇañca uppannaṃ bhikkhūnaṃ aññamaññaṃ jīvitā voropanaṃ, etasmiṃ nidāne etasmiṃ pakaraṇe bhikkhusaṅghaṃ sannipātetvā paṭipucchitvā vigarahitvā ca yasmā tattha attanā attānaṃ jīvitā voropanaṃ migalaṇḍikena ca voropāpanaṃ pārājikavatthu na hoti; tasmā taṃ ṭhapetvā pārājikassa vatthubhūtaṃ aññamaññaṃ jīvitā voropanameva gahetvā pārājikaṃ paññapento ‘‘yo pana bhikkhu sañcicca manussaviggaha’’ntiādimāha. Ariyapuggalamissakattā panettha ‘‘moghapurisā’’ti avatvā ‘‘te bhikkhū’’ti vuttaṃ.

Evaṃ mūlacchejjavasena daḷhaṃ katvā tatiyapārājike paññatte aparampi anupaññattatthāya maraṇavaṇṇasaṃvaṇṇanavatthu udapādi, tassuppattidīpanatthaṃ ‘‘evañcidaṃ bhagavatā’’tiādi vuttaṃ.

168. Tattha paṭibaddhacittāti chandarāgena paṭibaddhacittā; sārattā apekkhavantoti attho. Maraṇavaṇṇaṃ saṃvaṇṇemāti jīvite ādīnavaṃ dassetvā maraṇassa guṇaṃ vaṇṇema; ānisaṃsaṃ dassemāti. Katakalyāṇotiādīsu ayaṃ padattho – kalyāṇaṃ sucikammaṃ kataṃ tayāti tvaṃ kho asi katakalyāṇo. Tathā kusalaṃ anavajjakammaṃ kataṃ tayāti katakusalo. Maraṇakāle sampatte yā sattānaṃ uppajjati bhayasaṅkhātā bhīrutā, tato tāyanaṃ rakkhaṇakammaṃ kataṃ tayāti katabhīruttāṇo pāpaṃ. Lāmakakammaṃ akataṃ tayāti akatapāpo. Luddaṃ dāruṇaṃ dussīlyakammaṃ akataṃ tayāti akataluddo. Kibbisaṃ sāhasikakammaṃ lobhādikilesussadaṃ akataṃ tayāti akatakibbiso. Kasmā idaṃ vuccati? Yasmā sabbappakārampi kataṃ tayā kalyāṇaṃ, akataṃ tayā pāpaṃ; tena taṃ vadāma – ‘‘kiṃ tuyhaṃ iminā rogābhibhūtattā lāmakena pāpakena dukkhabahulattā dujjīvitena’’. Mataṃ te jīvitā seyyoti tava maraṇaṃ jīvitā sundarataraṃ. Kasmā? Yasmā ito tvaṃ kālaṅkato katakālo hutvā kālaṃ katvā maritvāti attho. Kāyassa bhedā…pe… upapajjissasi. Evaṃ upapanno ca tattha dibbehi devaloke uppannehi pañcahi kāmaguṇehi manāpiyarūpādikehi pañcahi vatthukāmakoṭṭhāsehi samappito samaṅgībhūto paricarissasi sampayutto samodhānagato hutvā ito cito ca carissasi, vicarissasi abhiramissasi vāti attho.



以下是您要求的完整直译：
观察舍弃时，这里有两种舍弃 - 放弃的舍弃和放纵的舍弃。舍弃本身就是观察舍弃，观察舍弃的意思是指观察的道路。观察是指通过与五蕴相关的烦恼而放弃，因对有为法的缺陷的观察而生起的涅槃的本质而放弃，因此称为放弃的舍弃和放纵的舍弃。两者都因最初的智慧而观察而称为观察。通过这两种舍弃的观察，修习者在吸气和呼气时应理解为“我将要观察舍弃，我将要吸气，我将要呼气”。
这样修习者被称为“我将要观察舍弃的心，我将要吸气，我将要呼气”。
如是，关于安息和呼吸的正念的讨论已完成。
接下来，关于“如是佛陀”的部分是概括的意思。佛陀在关于安息和呼吸的正念的讨论中，教导比丘们，关于第三重罪的起因和相关的事情，发生在比丘之间的生命的剥夺，在这个因缘和背景下，聚集比丘们，询问并辩论，因为在此处，剥夺自己生命的行为并不构成重罪；因此，除去此事，关于重罪的事情，剥夺生命的行为被视为重罪。佛陀说：“如果比丘在思考人类的捕捉时……”等。
由于与圣人不同，这里称为“空无所成的人”，而是称为“那些比丘”。
因此，基于根本的断绝，坚固地设定了第三重罪的定义，另一个未被定义的事情是关于死亡的描述，因此提到“如是佛陀”。
在这里，因欲望所束缚的心；因贪欲而期待的意思。死亡的描述是指通过显示生命的缺陷而描述死亡的特征；显示利益的意思。在“已做善事”等的句子中，意思是“善良、清净的行为已经做了”，你确实是做了善事。同样，“善良的行为”是指没有过失的行为，已做善事。在死亡来临时，生起的恐惧是对众生的恐惧，因此称为“已做恐惧”。没有善行的行为称为“没有善行”。无情的、恶劣的行为称为“没有恶行”。因贪欲等烦恼而生起的无知的行为称为“没有贪欲”。为什么这样说？因为所有的行为都是善的，未做的行为都是恶的；因此我们说：“你因被疾病所困扰而因无知而遭受痛苦，因而生存艰难。”你的生命比死亡更美好。为什么？因为你已被时间所困，已到达时刻而死亡。身体分解时……你将会再生。这样再生后，进入天界，生于五欲的美好形象，五种欲望的所缘，与你相应，与你相连，与你相合，与你相随而生活，四处游走，享受快乐。

169.Asappāyānīti ahitāni avuḍḍhikarāni yāni khippameva jīvitakkhayaṃ pāpenti.

Padabhājanīyavaṇṇanā

172.Sañciccāti ayaṃ ‘‘sañcicca manussaviggaha’’nti mātikāya vuttassa sañciccapadassa uddhāro. Tattha santi upasaggo, tena saddhiṃ ussukkavacanametaṃ sañciccāti ; tassa sañcetetvā suṭṭhu cetetvāti attho. Yasmā pana yo sañcicca voropeti, so jānanto sañjānanto hoti, tañcassa voropanaṃ cecca abhivitaritvā vītikkamo hoti. Tasmā byañjane ādaraṃ akatvā atthameva dassetuṃ ‘‘jānanto sañjānanto cecca abhivitaritvā vītikkamo’’ti evamassa padabhājanaṃ vuttaṃ. Tattha jānantoti ‘‘pāṇo’’ti jānanto. Sañjānantoti ‘‘jīvitā voropemī’’ti sañjānanto; teneva pāṇajānanākārena saddhiṃ jānantoti attho. Ceccāti vadhakacetanāvasena cetetvā pakappetvā. Abhivitaritvāti upakkamavasena maddanto nirāsaṅkacittaṃ pesetvā. Vītikkamoti evaṃ pavattassa yo vītikkamo ayaṃ sañciccasaddassa sikhāppatto atthoti vuttaṃ hoti.

Idāni ‘‘manussaviggahaṃ jīvitā voropeyyā’’ti ettha vuttaṃ manussattabhāvaṃ ādito paṭṭhāya dassetuṃ ‘‘manussaviggaho nāmā’’tiādimāha. Tattha gabbhaseyyakānaṃ vasena sabbasukhumaattabhāvadassanatthaṃ ‘‘yaṃ mātukucchismi’’nti vuttaṃ. Paṭhamaṃ cittanti paṭisandhicittaṃ. Uppannanti jātaṃ. Paṭhamaṃ viññāṇaṃ pātubhūtanti idaṃ tasseva vevacanaṃ. ‘‘Mātukucchismiṃ paṭhamaṃ citta’’nti vacanena cettha sakalāpi pañcavokārapaṭisandhi dassitā hoti. Tasmā tañca paṭhamaṃ cittaṃ taṃsampayuttā ca tayo arūpakkhandhā tena saha nibbattañca kalalarūpanti ayaṃ sabbapaṭhamo manussaviggaho. Tattha ‘‘kalalarūpa’’nti itthipurisānaṃ kāyavatthubhāvadasakavasena samatiṃsa rūpāni, napuṃsakānaṃ kāyavatthudasakavasena vīsati. Tattha itthipurisānaṃ kalalarūpaṃ jātiuṇṇāya ekena aṃsunā uddhaṭatelabindumattaṃ hoti acchaṃ vippasannaṃ. Vuttañcetaṃ aṭṭhakathāyaṃ –

‘‘Tilatelassa yathā bindu, sappimaṇḍo anāvilo;

Evaṃvaṇṇappaṭibhāgaṃ kalalanti pavuccatī’’ti. (vibha. aṭṭha. 26 pakiṇṇakakathā; saṃ. ni. aṭṭha. 1.

以下是您要求的完整直译：
"不适宜的"意思是有害的、不利于成长的，很快就会导致生命的终结。
词义解释
"故意"是对"故意杀害人类"这一标题中"故意"一词的解释。在这里，"san"是前缀，与之结合的"cicca"表示努力的意思；其意思是"经过深思熟虑"。因为故意杀害的人是知道并且了解的，他的杀害行为是经过深思熟虑并超越界限的。因此，不拘泥于字面意思而只表达其含义，解释为"知道、了解、深思熟虑、超越界限的违犯"。其中，"知道"是指知道"这是生命"。"了解"是指了解"我正在剥夺生命"；意思是带着对生命的认知而知道。"深思熟虑"是指以杀害的意图思考和计划。"超越界限"是指通过行动压制，派遣无顾虑的心。"违犯"是指这样进行的行为达到了"故意"一词的最高含义。
现在，为了从一开始就说明"杀害人类生命"中提到的人类存在，他说"所谓人类"等。其中，为了说明最微细的存在形态，以胎儿的情况说"在母胎中"。"第一个心"是指结生心。"生起"是指产生。"第一个识显现"是对同一事物的另一种说法。通过"在母胎中的第一个心"这句话，这里表示了整个五蕴的结生。因此，那第一个心、与之相应的三种无色蕴、以及与之一起产生的羯罗蓝色，这就是最初的人类存在。其中，"羯罗蓝色"对于男女来说，根据身体、所依、性别十法，有三十种色法；对于中性来说，根据身体、所依十法，有二十种。其中，男女的羯罗蓝色如同用一根羊毛提起的一滴油，清澈透明。注释中说：
"如同芝麻油的一滴，
或者清净的酥油，
这样的颜色和形状，
被称为羯罗蓝。"（分别论注释 26 杂说；相应部注释 1.

1.235);

Evaṃ parittakaṃ vatthuṃ ādiṃ katvā pakatiyā vīsavassasatāyukassa sattassa yāva maraṇakālā etthantare anupubbena vuḍḍhippatto attabhāvo eso manussaviggaho nāma.

Jīvitāvoropeyyāti kalalakālepi tāpanamaddanehi vā bhesajjasampadānena vā tato vā uddhampi tadanurūpena upakkamena jīvitā viyojeyyāti attho. Yasmā pana jīvitā voropanaṃ nāma atthato jīvitindriyupacchedanameva hoti, tasmā etassa padabhājane ‘‘jīvitindriyaṃ upacchindati uparodheti santatiṃ vikopetī’’ti vuttaṃ. Tattha jīvitindriyassa paveṇighaṭanaṃ upacchindanto uparodhento ca ‘‘jīvitindriyaṃ upacchindati uparodhetī’’ti vuccati. Svāyamattho ‘‘santatiṃ vikopetī’’tipadena dassito. Vikopetīti viyojeti.

Tattha duvidhaṃ jīvitindriyaṃ – rūpajīvitindriyaṃ, arūpajīvitindriyañca. Tesu arūpajīvitindriye upakkamo natthi, taṃ voropetuṃ na sakkā. Rūpajīvitindriye pana atthi, taṃ voropetuṃ sakkā. Taṃ pana voropento arūpajīvitindriyampi voropeti. Teneva hi saddhiṃ taṃ nirujjhati tadāyattavuttito. Taṃ pana voropento kiṃ atītaṃ voropeti, anāgataṃ, paccuppannanti? Neva atītaṃ, na anāgataṃ, tesu hi ekaṃ niruddhaṃ ekaṃ anuppannanti ubhapampi asantaṃ, asantattā upakkamo natthi, upakkamassa natthitāya ekampi voropetuṃ na sakkā. Vuttampi cetaṃ –

‘‘Atīte cittakkhaṇe jīvittha, na jīvati; na jīvissati. Anāgate cittakkhaṇe jīvissati, na jīvittha; na jīvati. Paccuppanne cittakkhaṇe jīvati, na jīvittha; na jīvissatī’’ti (mahāni. 10).

Tasmā yattha jīvati tattha upakkamo yuttoti paccuppannaṃ voropeti.

Paccuppannañca nāmetaṃ khaṇapaccuppannaṃ, santatipaccuppannaṃ, addhāpaccuppannanti tividhaṃ. Tattha ‘‘khaṇapaccuppannaṃ’’ nāma uppādajarābhaṅgasamaṅgi, taṃ voropetuṃ na sakkā. Kasmā? Sayameva nirujjhanato. ‘‘Santatipaccuppannaṃ’’ nāma sattaṭṭhajavanavāramattaṃ sabhāgasantativasena pavattitvā nirujjhanakaṃ, yāva vā uṇhato āgantvā ovarakaṃ pavisitvā nisinnassa andhakāraṃ hoti, sītato vā āgantvā ovarake nisinnassa yāva visabhāgautupātubhāvena purimako utu nappaṭippassambhati, etthantare ‘‘santatipaccuppanna’’nti vuccati . Paṭisandhito pana yāva cuti, etaṃ ‘‘addhāpaccuppannaṃ’’ nāma. Tadubhayampi voropetuṃ sakkā. Kathaṃ? Tasmiñhi upakkame kate laddhupakkamaṃ jīvitanavakaṃ nirujjhamānaṃ dubbalassa parihīnavegassa santānassa paccayo hoti. Tato santatipaccuppannaṃ vā addhāpaccuppannaṃ vā yathāparicchinnaṃ kālaṃ apatvā antarāva nirujjhati . Evaṃ tadubhayampi voropetuṃ sakkā, tasmā tadeva sandhāya ‘‘santatiṃ vikopetī’’ti idaṃ vuttanti veditabbaṃ.

Imassa panatthassa āvibhāvatthaṃ pāṇo veditabbo, pāṇātipāto veditabbo, pāṇātipāti veditabbo, pāṇātipātassa payogo veditabbo. Tattha ‘‘pāṇo’’ti vohārato satto, paramatthato jīvitindriyaṃ. Jīvitindriyañhi atipātento ‘‘pāṇaṃ atipātetī’’ti vuccati taṃ vuttappakārameva. ‘‘Pāṇātipāto’’ti yāya cetanāya jīvitindriyupacchedakaṃ payogaṃ samuṭṭhāpeti, sā vadhakacetanā ‘‘pāṇātipāto’’ti vuccati. ‘‘Pāṇātipātī’’ti vuttacetanāsamaṅgi puggalo daṭṭhabbo. ‘‘Pāṇātipātassa payogo’’ti pāṇātipātassa chapayogā – sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti.


以下是您要求的完整直译：
1.235);
从这样微小的起点开始，对于正常寿命为一百二十岁的众生来说，直到死亡时刻，在这期间逐渐成长的身体，就是所谓的人类存在。
"剥夺生命"的意思是，即使在羯罗蓝阶段，通过加热、压碎，或给予药物，或在此之后以适当的方式，使其与生命分离。因为所谓的剥夺生命，实际上就是切断生命根，因此在解释这个词时说"切断生命根，阻碍它，破坏相续"。其中，切断和阻碍生命根的相续被称为"切断生命根，阻碍它"。这个意思通过"破坏相续"这个词来表示。"破坏"意味着分离。
这里有两种生命根 - 色法生命根和无色法生命根。其中，对无色法生命根没有行动，不能剥夺它。但对色法生命根有行动，可以剥夺它。然而，剥夺色法生命根时，也会剥夺无色法生命根。因为无色法生命根与色法生命根一起灭去，因为它依赖于色法生命根。但是剥夺它时，是剥夺过去的、未来的还是现在的呢？既不是过去的，也不是未来的，因为其中一个已灭，一个未生，两者都不存在，因为不存在所以没有行动，因为没有行动，所以不能剥夺任何一个。如所说：
"在过去的心刹那中已经活过，不在活着，不会活着。在未来的心刹那中将会活着，没有活过，不在活着。在现在的心刹那中正在活着，没有活过，不会活着。"（大义释 10）
因此，在生命存在的地方行动是合适的，所以剥夺现在的。
所谓现在有三种：刹那现在、相续现在和时期现在。其中，"刹那现在"是指具有生、住、灭的，不能剥夺它。为什么？因为它自然会灭去。"相续现在"是指七八个速行心的相续，或者从热处来到房间坐下直到变黑暗，或者从冷处来到房间坐下直到不同的季节出现而前一个季节消失，这期间被称为"相续现在"。从结生到死亡，这被称为"时期现在"。这两者都可以被剥夺。怎么做呢？当对它采取行动时，受到影响的生命九法灭去时，成为微弱的、失去动力的相续的条件。然后，相续现在或时期现在在未到达预定的时间之前就中途灭去。这样，这两者都可以被剥夺，因此应该理解这里说的"破坏相续"就是指这个意思。
为了明白这个意思，应该理解生命、杀生、杀生者、杀生的方法。其中，"生命"在世俗谛中是指众生，在胜义谛中是指生命根。因为超越生命根被称为"超越生命"，就是前面所说的那样。"杀生"是指那个导致切断生命根的行为的杀害意图，被称为"杀生"。"杀生者"应该理解为具有所说意图的人。"杀生的方法"有六种：亲手杀、命令杀、投掷杀、固定杀、咒术杀、神通杀。


Tattha ‘‘sāhatthiko’’ti sayaṃ mārentassa kāyena vā kāyappaṭibaddhena vā paharaṇaṃ. ‘‘Āṇattiko’’ti aññaṃ āṇāpentassa ‘‘evaṃ vijjhitvā vā paharitvā vā mārehī’’ti āṇāpanaṃ. ‘‘Nissaggiyo’’ti dūre ṭhitaṃ māretukāmassa kāyena vā kāyappaṭibaddhena vā ususattiyantapāsāṇādīnaṃ nissajjanaṃ. ‘‘Thāvaro’’ti asañcārimena upakaraṇena māretukāmassa opātaapassenaupanikkhipanaṃ bhesajjasaṃvidhānaṃ. Te cattāropi parato pāḷivaṇṇanāyameva vitthārato āvibhavissanti.

Vijjāmayaiddhimayā pana pāḷiyaṃ anāgatā. Te evaṃ veditabbā. Saṅkhepato hi māraṇatthaṃ vijjāparijappanaṃ vijjāmayo payogo. Aṭṭhakathāsu pana ‘‘katamo vijjāmayo payogo? Āthabbaṇikā āthabbaṇaṃ payojenti; nagare vā ruddhe saṅgāme vā paccupaṭṭhite paṭisenāya paccatthikesu paccāmittesu ītiṃ uppādenti, upaddavaṃ uppādenti, rogaṃ uppādenti, pajjarakaṃ uppādenti, sūcikaṃ karonti, visūcikaṃ karonti, pakkhandiyaṃ karonti. Evaṃ āthabbaṇikā āthabbaṇaṃ payojenti. Vijjādhārā vijjaṃ parivattetvā nagare vā ruddhe…pe… pakkhandiyaṃ karontī’’ti evaṃ vijjāmayaṃ payogaṃ dassetvā āthabbaṇikehi ca vijjādharehi ca māritānaṃ bahūni vatthūni vuttāni, kiṃ tehi! Idañhettha lakkhaṇaṃ māraṇāya vijjāparijappanaṃ vijjāmayo payogoti.

Kammavipākajāya iddhiyā payojanaṃ iddhimayo payogo. Kammavipākajiddhi ca nāmesā nāgānaṃ nāgiddhi, supaṇṇānaṃ supaṇṇiddhi, yakkhānaṃ yakkhiddhi, devānaṃ deviddhi, rājūnaṃ rājiddhīti bahuvidhā. Tattha diṭṭhadaṭṭhaphuṭṭhavisānaṃ nāgānaṃ disvā ḍaṃsitvā phusitvā ca parūpaghātakaraṇe ‘‘nāgiddhi’’ veditabbā. Supaṇṇānaṃ mahāsamuddato dvattibyāmasatappamāṇanāguddharaṇe ‘‘supaṇṇiddhi’’ veditabbā. Yakkhā pana neva āgacchantā na paharantā dissanti, tehi pahaṭasattā pana tasmiṃyeva ṭhāne maranti, tatra tesaṃ ‘‘yakkhiddhi’’ daṭṭhabbā. Vessavaṇassa sotāpannakālato pubbe nayanāvudhena olokitakumbhaṇḍānaṃ maraṇe aññesañca devānaṃ yathāsakaṃ iddhānubhāve ‘‘deviddhi’’ veditabbā. Rañño cakkavattissa saparisassa ākāsagamanādīsu, asokassa heṭṭhā upari ca yojane āṇāpavattanādīsu, piturañño ca sīhaḷanarindassa dāṭhākoṭanena cūḷasumanakuṭumbiyassamaraṇe ‘‘rājiddhi’’ daṭṭhabbāti.

Keci pana ‘‘puna caparaṃ, bhikkhave, samaṇo vā brāhmaṇo vā iddhimā cetovasippatto aññissā kucchigataṃ gabbhaṃ pāpakena manasāanupekkhitā hoti ‘aho vatāyaṃ kucchigato gabbho na sotthinā abhinikkhameyyā’ti. Evampi bhikkhave kulumbassa upaghāto hotī’’ti ādikāni suttāni dassetvā bhāvanāmayiddhiyāpi parūpaghātakammaṃ vadanti; saha parūpaghātakaraṇena ca ādittagharūparikhittassa udakaghaṭassa bhedanamiva iddhivināsañca icchanti; taṃ tesaṃ icchāmattameva. Kasmā? Yasmā kusalavedanāvitakkaparittattikehi na sameti. Kathaṃ? Ayañhi bhāvanāmayiddhi nāma kusalattike kusalā ceva abyākatā ca, pāṇātipāto akusalo. Vedanāttike adukkhamasukhasampayuttā pāṇātipāto dukkhasampayutto. Vitakkattike avitakkāvicārā, pāṇātipāto savitakkasavicāro. Parittattike mahaggatā, pāṇātipāto parittoti.


以下是您要求的完整直译：
其中，"亲手杀"是指自己杀害时，用身体或与身体相连的东西击打。"命令杀"是指命令他人时，说"这样刺或打来杀死"的命令。"投掷杀"是指想要杀死远处的人时，用身体或与身体相连的东西投掷箭、矛、机关、石头等。"固定杀"是指想用不移动的工具杀人时，设置陷阱、支撑物、放置毒药等。这四种方法在后面的经文解释中会详细说明。
咒术杀和神通杀在经文中没有提到。应该这样理解它们。简而言之，为了杀人而念诵咒语是咒术杀的方法。在注释中说："什么是咒术杀的方法？阿塔婆那咒术师使用阿塔婆那咒术；当城市被包围或战争爆发时，对敌对的军队和敌人制造灾难，制造灾祸，制造疾病，制造发烧，制造针刺痛，制造霍乱，制造腹泻。这样阿塔婆那咒术师使用阿塔婆那咒术。持咒者转动咒语，当城市被包围……制造腹泻。"这样展示了咒术杀的方法，并讲述了许多被阿塔婆那咒术师和持咒者杀死的事例，何必说那些呢！这里的特征是，为了杀人而念诵咒语是咒术杀的方法。
使用业报所生的神通是神通杀的方法。所谓业报所生的神通，有龙的龙神通，金翅鸟的金翅鸟神通，夜叉的夜叉神通，天神的天神通，国王的王神通等多种。其中，龙通过看、咬、触碰来杀害他人的能力应理解为"龙神通"。金翅鸟从大海中捕捉两三百臂长的龙的能力应理解为"金翅鸟神通"。夜叉不见来也不见打，但被它们打中的众生就在那个地方死去，这应该看作是它们的"夜叉神通"。在毗沙门天王成为预流果之前，用眼睛武器看到的鸠槃荼就死去，以及其他天神各自的神通力，应理解为"天神通"。转轮圣王和他的随从在空中飞行等，阿育王在一由旬内外发布命令等，以及狮子国王父王用牙齿击打而杀死小须摩那家主，应该看作是"王神通"。
有些人引用经文说："再者，比丘们，有沙门或婆罗门有神通力，能控制心，以恶意观察他人腹中的胎儿，想'啊，愿这腹中的胎儿不能安全出生'。比丘们，这样也会伤害家庭。"等等，他们说通过修行所得的神通也可以伤害他人；他们认为伤害他人的同时，神通也会消失，就像投火的房子上的水罐破裂一样；这只是他们的想象而已。为什么？因为它与善、受、寻、小三法不相符。怎么说呢？这所谓的修行所得的神通在善三法中是善和无记的，而杀生是不善的。在受三法中，神通与不苦不乐受相应，而杀生与苦受相应。在寻三法中，神通是无寻无伺的，而杀生是有寻有伺的。在小三法中，神通是广大的，而杀生是小的。


Satthahārakaṃ vāssa pariyeseyyāti ettha haratīti hārakaṃ. Kiṃ harati? Jīvitaṃ. Atha vā haritabbanti hārakaṃ; upanikkhipitabbanti attho. Satthañca taṃ hārakañcāti satthahārakaṃ. Assāti manussaviggahassa. Pariyeseyyāti yathā labhati tathā kareyya; upanikkhipeyyāti attho. Etena thāvarappayogaṃ dasseti. Itarathā hi pariyiṭṭhamatteneva pārājiko bhaveyya; na cetaṃ yuttaṃ. Pāḷiyaṃ pana sabbaṃ byañjanaṃ anādiyitvā yaṃ ettha thāvarappayogasaṅgahitaṃ satthaṃ, tadeva dassetuṃ ‘‘asiṃ vā…pe… rajjuṃ vā’’ti padabhājanaṃ vuttaṃ.

Tattha satthanti vuttāvasesaṃ yaṃkiñci samukhaṃ veditabbaṃ. Laguḷapāsāṇavisarajjūnañca jīvitavināsanabhāvato satthasaṅgaho veditabbo. Maraṇavaṇṇaṃvāti ettha yasmā ‘‘kiṃ tuyhiminā pāpakena dujjīvitena, yo tvaṃ na labhasi paṇītāni bhojanāni bhuñjitu’’ntiādinā nayena jīvite ādīnavaṃ dassentopi ‘‘tvaṃ khosi upāsaka katakalyāṇo…pe… akataṃ tayā pāpaṃ, mataṃ te jīvitā seyyo, ito tvaṃ kālaṅkato paricarissasi accharāparivuto nandanavane sukhappatto viharissasī’’tiādinā nayena maraṇe vaṇṇaṃ bhaṇantopi maraṇavaṇṇameva saṃvaṇṇeti. Tasmā dvidhā bhinditvā padabhājanaṃ vuttaṃ – ‘‘jīvite ādīnavaṃ dasseti, maraṇe vaṇṇaṃ bhaṇatī’’ti.

Maraṇāya vā samādapeyyāti maraṇatthāya upāyaṃ gāhāpeyya. Satthaṃ vā āharāti ādīsu ca yampi na vuttaṃ ‘‘sobbhe vā narake vā papāte vā papatā’’tiādi, taṃ sabbaṃ parato vuttanayattā atthato vuttamevāti veditabbaṃ. Na hi sakkā sabbaṃ sarūpeneva vattuṃ.

Iticittamanoti iticitto itimano; ‘‘mataṃ te jīvitā seyyo’’ti ettha vuttamaraṇacitto maraṇamanoti attho. Yasmā panettha mano cittasaddassa atthadīpanatthaṃ vutto, atthato panetaṃ ubhayampi ekameva, tasmā tassa atthato abhedaṃ dassetuṃ ‘‘yaṃ cittaṃ taṃ mano, yaṃ mano taṃ citta’’nti vuttaṃ. Itisaddaṃ pana uddharitvāpi na tāva attho vutto. Cittasaṅkappoti imasmiṃ pade adhikāravasena itisaddo āharitabbo. Idañhi ‘‘iticittasaṅkappo’’ti evaṃ avuttampi adhikārato vuttameva hotīti veditabbaṃ. Tathā hissa tamevaatthaṃ dassento ‘‘maraṇasaññī’’tiādimāha. Yasmā cettha ‘‘saṅkappo’’ti nayidaṃ vitakkassa nāmaṃ. Atha kho saṃvidahanamattassetaṃ adhivacanaṃ. Tañca saṃvidahanaṃ imasmiṃ atthe saññācetanādhippāyehi saṅgahaṃ gacchati. Tasmā citto nānappakārako saṅkappo assāti cittasaṅkappoti evamattho daṭṭhabbo. Tathā hissa padabhājanampi saññācetanādhippāyavasena vuttaṃ. Ettha ca ‘‘adhippāyo’’ti vitakko veditabbo.

Uccāvacehi ākārehīti mahantāmahantehi upāyehi. Tattha maraṇavaṇṇasaṃvaṇṇane tāva jīvite ādīnavadassanavasena avacākāratā maraṇe vaṇṇabhaṇanavasena uccākāratā veditabbā. Samādapane pana muṭṭhijāṇunipphoṭanādīhi maraṇasamādapanavasena uccākāratā, ekato bhuñjantassa nakhe visaṃ pakkhipitvā maraṇādisamādapanavasena avacākāratā veditabbā.


以下是您要求的完整直译：
"或为他寻找夺命工具"，这里"夺取"是指夺取。夺取什么？夺取生命。或者"夺取"是指应该被放置；意思是应该被放置。"夺命工具"既是工具又是夺取者。"为他"是指为人类。"寻找"是指以能获得的方式去做；意思是放置。这表示固定杀的方法。否则，仅仅寻找就会成为犯重罪；这是不合理的。在经文中，不拘泥于所有的字面意思，为了显示包含在固定杀方法中的工具，说了"剑或……绳子"等词的解释。
其中，"工具"应理解为除了所说之外的任何锋利的东西。棍棒、石头、毒药、绳子等因为能够毁灭生命，应理解为包含在工具中。"或赞美死亡"，这里因为说"你为什么要过这种邪恶的坏生活，你得不到美味的食物来吃"等方式显示生命的过患，也因为说"优婆塞啊，你已经做了善事……你没有做恶事，死比活更好，你死后将被天女围绕，在欢喜园中快乐地生活"等方式赞美死亡，都是在赞美死亡。因此，分成两部分解释说："显示生命的过患，说死亡的赞美"。
"或劝导死亡"是指使人接受死亡的方法。在"拿刀来"等中，虽然没有说"跳入坑中或地狱或悬崖"等，但因为后面已经说了这种方式，应理解为实际上已经说了。因为不可能一一具体说出所有的方式。
"如是心意"是指如是的心如是的意；意思是有"死比活更好"这里所说的死亡之心死亡之意。因为这里的"意"是为了解释"心"的意思而说的，实际上这两者是一样的，因此为了显示它们在意义上没有区别，说"心即是意，意即是心"。虽然引用了"如是"这个词，但还没有解释其意思。"心的思考"，在这个词中，根据上下文应该加上"如是"这个词。应理解为虽然没有说"如是心的思考"，但根据上下文实际上已经说了。因此，为了显示这个意思，他说"有死亡的想"等。因为这里的"思考"不是寻的名称。而是指安排的意思。这个安排在这个意义上包括想、思和意图。因此，应该理解为"心的思考"是指他有各种不同的思考。因此，它的词义解释也是根据想、思和意图来说的。这里的"意图"应理解为寻。
"以各种方式"是指以大小不同的方法。其中，首先在赞美死亡时，通过显示生命的过患是低等的方式，通过说死亡的赞美是高等的方式。在劝导时，通过拳头、膝盖等动作劝导死亡是高等的方式，通过在一起吃饭时在指甲中放毒等劝导死亡是低等的方式。


Sobbhe vā narake vā papāte vāti ettha sobbho nāma samantato chinnataṭo gambhīro āvāṭo. Narako nāma tattha tattha phalantiyā bhūmiyā sayameva nibbattā mahādarī, yattha hatthīpi patanti, corāpi nilīnā tiṭṭhanti. Papātoti pabbatantare vā thalantare vā ekato chinno hoti. Purime upādāyāti methunaṃ dhammaṃ paṭisevitvā adinnañca ādiyitvā pārājikaṃ āpattiṃ āpanne puggale upādāya. Sesaṃ pubbe vuttanayattā uttānatthattā ca pākaṭamevāti.



以下是您要求的完整直译：
"在深坑或地狱或悬崖"，这里"深坑"是指四周都被挖断的深洞。"地狱"是指在这里那里由于地面裂开而自然形成的大裂缝，连大象也会掉进去，盗贼也会藏在里面。"悬崖"是指在山间或平地上一侧被切断的地方。"相对于前面的"是指相对于已经犯了淫欲法和偷盗的重罪的人。其余的因为前面已经说过，意思也很明显，所以是很清楚的。

174. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yasmā heṭṭhā padabhājanīyamhi saṅkhepeneva manussaviggahapārājikaṃ dassitaṃ, na vitthārena āpattiṃ āropetvā tanti ṭhapitā. Saṅkhepadassite ca atthe na sabbākāreneva bhikkhū nayaṃ gahetuṃ sakkonti, anāgate ca pāpapuggalānampi okāso hoti, tasmā bhikkhūnañca sabbākārena nayaggahaṇatthaṃ anāgate ca pāpapuggalānaṃ okāsapaṭibāhanatthaṃ puna ‘‘sāmaṃ adhiṭṭhāyā’’tiādinā nayena mātikaṃ ṭhapetvā vitthārato manussaviggahapārājikaṃ dassento ‘‘sāmanti sayaṃ hanatī’’tiādimāha.

Tatrāyaṃ anuttānapadavaṇṇanāya saddhiṃ vinicchayakathā – kāyenāti hatthena vā pādena vā muṭṭhinā vā jāṇunā vā yena kenaci aṅgapaccaṅgena. Kāyapaṭibaddhenāti kāyato amocitena asiādinā paharaṇena. Nissaggiyenāti kāyato ca kāyapaṭibaddhato ca mocitena ususattiādinā. Ettāvatā sāhatthiko ca nissaggiyo cāti dve payogā vuttā honti.

Tattha ekameko uddissānuddissabhedato duvidho. Tattha uddesike yaṃ uddissa paharati, tasseva maraṇena kammunā bajjhati. ‘‘Yo koci maratū’’ti evaṃ anuddesike pahārappaccayā yassa kassaci maraṇena kammunā bajjhati. Ubhayathāpi ca paharitamatte vā maratu pacchā vā teneva rogena, paharitamatteyeva kammunā bajjhati. Maraṇādhippāyena ca pahāraṃ datvā tena amatassa puna aññacittena pahāre dinne pacchāpi yadi paṭhamappahāreneva marati, tadā eva kammunā baddho. Atha dutiyappahārena marati, natthi pāṇātipāto. Ubhayehi matepi paṭhamappahāreneva kammunā baddho. Ubhayehi amate nevatthi pāṇātipāto. Esa nayo bahūhipi ekassa pahāre dinne. Tatrāpi hi yassa pahārena marati, tasseva kammunā baddho hotīti.

Kammāpattibyattibhāvatthañcettha eḷakacatukkampi veditabbaṃ. Yo hi eḷakaṃ ekasmiṃ ṭhāne nipannaṃ upadhāreti ‘‘rattiṃ āgantvā vadhissāmī’’ti. Eḷakassa ca nipannokāse tassa mātā vā pitā vā arahā vā paṇḍukāsāvaṃ pārupitvā nipanno hoti. So rattibhāge āgantvā ‘‘eḷakaṃ māremī’’ti mātaraṃ vā pitaraṃ vā arahantaṃ vā māreti. ‘‘Imaṃ vatthuṃ māremī’’ti cetanāya atthibhāvato ghātako ca hoti, anantariyakammañca phusati, pārājikañca āpajjati . Añño koci āgantuko nipanno hoti , ‘‘eḷakaṃ māremī’’ti taṃ māreti, ghātako ca hoti pārājikañca āpajjati, ānantariyaṃ na phusati. Yakkho vā peto vā nipanno hoti, ‘‘eḷakaṃ māremī’’ti taṃ māreti ghātakova hoti, na cānantariyaṃ phusati, na ca pārājikaṃ āpajjati, thullaccayaṃ pana hoti. Añño koci nipanno natthi, eḷakova hoti taṃ māreti, ghātako ca hoti, pācittiyañca āpajjati. ‘‘Mātāpituarahantānaṃ aññataraṃ māremī’’ti tesaṃyeva aññataraṃ māreti, ghātako ca hoti, ānantariyañca phusati, pārājikañca āpajjati. ‘‘Tesaṃ aññataraṃ māressāmī’’ti aññaṃ āgantukaṃ māreti, yakkhaṃ vā petaṃ vā māreti, eḷakaṃ vā māreti, pubbe vuttanayena veditabbaṃ. Idha pana cetanā dāruṇā hotīti.


以下是您要求的完整直译：
这样按照顺序解释了所宣说的学处后，现在因为在前面的词义解释中只是简略地说明了杀人的重罪，没有详细地指出犯罪并确立规则。当简略地说明意思时，比丘们不能从所有方面理解其方法，而且在未来也给了恶人机会，因此为了让比丘们从所有方面理解方法，并在未来阻止恶人的机会，再次以"自己决定"等方式设立纲要，详细地说明杀人的重罪，说"自己是指自己杀"等。
这里是对不明显的词的解释以及判决的说明 - "用身体"是指用手或脚或拳头或膝盖或任何身体部位。"与身体相连的"是指没有从身体分离的刀剑等武器。"投掷的"是指从身体和与身体相连的东西分离的箭矢、长矛等。到此为止，说明了亲手杀和投掷杀两种方法。
其中每一种又分为指定和不指定两种。在指定的情况下，他杀死所指定的人时才构成犯罪。在不指定的情况下，说"不管谁死"，因打击而导致任何人死亡都构成犯罪。在两种情况下，无论是在打击时立即死亡还是之后因同样的伤势死亡，在打击时就已经构成犯罪。如果带着杀意打击，但没有死亡，后来又以其他意图打击，如果后来因第一次打击而死亡，那时就构成犯罪。如果因第二次打击而死亡，则不构成杀生。如果因两次打击而死亡，也只因第一次打击而构成犯罪。如果两次都没有死亡，就不构成杀生。这个原则也适用于多人打击一人的情况。在这种情况下，谁的打击导致死亡，谁就构成犯罪。
为了明确行为、犯罪和区别，这里还应该理解四种山羊的例子。如果有人观察到一只山羊躺在某个地方，想"晚上来杀它"。而在山羊躺的地方，他的母亲或父亲或阿罗汉披着黄色袈裟躺着。他晚上来，想"我要杀山羊"，却杀了母亲或父亲或阿罗汉。因为有"我要杀这个对象"的意图，所以他是杀人者，也犯了无间罪，也犯了重罪。如果躺着的是其他来客，他想"我要杀山羊"而杀了他，他是杀人者，犯了重罪，但不犯无间罪。如果躺着的是夜叉或饿鬼，他想"我要杀山羊"而杀了它，他只是杀人者，不犯无间罪，也不犯重罪，但犯轻罪。如果没有其他人躺着，只有山羊，他杀了它，他是杀人者，犯波逸提罪。如果他想"我要杀母亲、父亲、阿罗汉中的一个"，而杀了其中一个，他是杀人者，犯无间罪，也犯重罪。如果他想"我要杀他们中的一个"，却杀了其他来客，或杀了夜叉或饿鬼，或杀了山羊，应按前面所说的方式理解。但在这里，意图是残酷的。


Aññānipi ettha palālapuñjādivatthūni veditabbāni. Yo hi ‘‘lohitakaṃ asiṃ vā sattiṃ vā pucchissāmī’’ti palālapuñje pavesento tattha nipannaṃ mātaraṃ vā pitaraṃ vā arahantaṃ vā āgantukapurisaṃ vā yakkhaṃ vā petaṃ vā tiracchānagataṃ vā māreti, vohāravasena ‘‘ghātako’’ti vuccati, vadhakacetanāya pana abhāvato neva kammaṃ phusati, na āpattiṃ āpajjati. Yo pana evaṃ pavesento sarīrasamphassaṃ sallakkhetvā ‘‘satto maññe abbhantaragato maratū’’ti pavesetvā māreti, tassa tesaṃ vatthūnaṃ anurūpena kammabaddho ca āpatti ca veditabbā. Esa nayo tattha nidahanatthaṃ pavesentassāpi vanappagumbādīsu khipantassāpi.

Yopi ‘‘coraṃ māremī’’ti coravesena gacchantaṃ pitaraṃ māreti, ānantariyañca phusati, pārājiko ca hoti. Yo pana parasenāya aññañca yodhaṃ pitarañca kammaṃ karonte disvā yodhassa usuṃ khipati, ‘‘etaṃ vijjhitvā mama pitaraṃ vijjhissatī’’ti yathādhippāyaṃ gate pitughātako hoti. ‘‘Yodhe viddhe mama pitā palāyissatī’’ti khipati, usu ayathādhippāyaṃ gantvā pitaraṃ māreti, vohāravasena ‘‘pitughātako’’ti vuccati; ānantariyaṃ pana natthīti.

Adhiṭṭhahitvāti samīpe ṭhatvā. Āṇāpetīti uddissa vā anuddissa vā āṇāpeti. Tattha parasenāya paccupaṭṭhitāya anuddisseva ‘‘evaṃ vijjha , evaṃ pahara, evaṃ ghātehī’’ti āṇatte yattake āṇatto ghāteti, tattakā ubhinnaṃ pāṇātipātā. Sace tattha āṇāpakassa mātāpitaro honti, ānantariyampi phusati. Sace āṇattasseva mātāpitaro, sova ānantariyaṃ phusati. Sace arahā hoti, ubhopi ānantariyaṃ phusanti. Uddisitvā pana ‘‘etaṃ dīghaṃ rassaṃ rattakañcukaṃ nīlakañcukaṃ hatthikkhandhe nisinnaṃ majjhe nisinnaṃ vijjha pahara ghātehī’’ti āṇatte sace so tameva ghāteti, ubhinnampi pāṇātipāto; ānantariyavatthumhi ca ānantariyaṃ. Sace aññaṃ māreti, āṇāpakassa natthi pāṇātipāto. Etena āṇattiko payogo vutto hoti. Tattha –

Vatthuṃ kālañca okāsaṃ, āvudhaṃ iriyāpathaṃ;

Tulayitvā pañca ṭhānāni, dhāreyyatthaṃ vicakkhaṇo.

Aparo nayo –

Vatthu kālo ca okāso, āvudhaṃ iriyāpatho;

Kiriyāvisesoti ime, cha āṇattiniyāmakā.

Tattha ‘‘vatthū’’ti māretabbo satto. ‘‘Kālo’’ti pubbaṇhasāyanhādikālo ca yobbanathāvariyādikālo ca. ‘‘Okāso’’ti gāmo vā vanaṃ vā gehadvāraṃ vā gehamajjhaṃ vā rathikā vā siṅghāṭakaṃ vāti evamādi. ‘‘Āvudha’’nti asi vā usu vā satti vāti evamādi. ‘‘Iriyāpatho’’ti māretabbassa gamanaṃ vā nisajjā vāti evamādi. ‘‘Kiriyāviseso’’ti vijjhanaṃ vā chedanaṃ vā bhedanaṃ vā saṅkhamuṇḍakaṃ vāti evamādi.

Yadi hi vatthuṃ visaṃvādetvā ‘‘yaṃ mārehī’’ti āṇatto tato aññaṃ māreti, ‘‘purato paharitvā mārehī’’ti vā āṇatto pacchato vā passato vā aññasmiṃ vā padese paharitvā māreti. Āṇāpakassa natthi kammabandho; āṇattasseva kammabandho. Atha vatthuṃ avisaṃvādetvā yathāṇattiyā māreti, āṇāpakassa āṇattikkhaṇe āṇattassa ca māraṇakkhaṇeti ubhayesampi kammabandho. Vatthuvisesena panettha kammaviseso ca āpattiviseso ca hotīti. Evaṃ tāva vatthumhi saṅketavisaṅketatā veditabbā.


以下是您要求的完整直译：
在这里也应理解其他的如“杀生的工具”等物品。谁若说“我要杀红色的刀或剑”，然后进入杀生的工具，杀了那里躺着的母亲或父亲或阿罗汉或来访者或夜叉或饿鬼或畜生，则在名义上称为“杀人者”，但由于没有杀意，故不触犯任何行为，也不构成罪。如果他在进入时察觉到身体的接触，认为“我想让这个生物死”，然后杀了他，则应根据这些物品的性质理解他是有行为的，且构成罪。这个原则也适用于在火焰或洞穴等地方投掷的情况。
如果说“我要杀盗贼”，在追赶盗贼的过程中杀了父亲，则触犯了无间罪，并构成重罪。如果他看到其他武士和父亲一起在进行某种行为，便用武器攻击，认为“如果我打死这个，我的父亲就会被打死”，则他是父亲的杀人者。如果他认为“我父亲会逃跑”，便用武器攻击父亲，在名义上称为“父亲的杀人者”；但不构成无间罪。
“命令”是指在附近站立。命令是指无论是指示还是不指示的命令。在那里，若以其他武器命令站在面前的，便会说“这样打，这样击，这样杀”，在命令的范围内杀死两者。如果命令者的父母在场，则触犯无间罪。如果是在命令者的父母在场的情况下，则触犯无间罪。如果是阿罗汉，则两者都触犯无间罪。如果在命令中说“这个长的、短的、红色的、蓝色的，坐在大象背上的，坐在中间的，击打、攻击、杀死”，如果他杀了这些，便是两者都触犯了杀生。如果他杀了其他人，则命令者不触犯杀生。由此可见，命令者的行为被阐明。
在这里——
物体、时间、机会，武器、行为方式；
比较五种情况，谨慎地保持。
另一个原则——
物体、时间、机会，武器、行为方式；
这些是特定行为的六个命令。
在这里，“物体”是指应被杀的生物。“时间”是指早晨、睡觉等时间，以及青春、老年等时间。“机会”是指村庄、森林、家门、家中、路边、车子等。“武器”是指刀、剑、矛等。“行为方式”是指应被杀的移动或静止等。
如果在不明确物体的情况下，命令“你杀这个”，而杀了其他的，则在“你从前面打过来杀了”或“从后面打过来杀了”或“在其他地方打过来杀了”的情况下，命令者不构成行为；而命令者则构成行为。如果在不明确物体的情况下，按照命令的性质杀了，则命令者和被命令者都构成行为。特别是根据物体的特定性质，行为和罪的特定性质也会有所不同。因此，应当理解在物体上存在的迹象和不迹象的性质。


Kāle pana yo ‘‘ajja sve’’ti aniyametvā ‘‘pubbaṇhe mārehī’’ti āṇatto yadā kadāci pubbaṇhe māreti, natthi visaṅketo. Yo pana ‘‘ajja pubbaṇhe’’ti vutto majjhanhe vā sāyanhe vā sve vā pubbaṇhe māreti. Visaṅketo hoti, āṇāpakassa natthi kammabandho. Pubbaṇhe māretuṃ vāyamantassa majjhanhe jātepi eseva nayo. Etena nayena sabbakālappabhedesu saṅketavisaṅketatā veditabbā.

Okāsepi yo ‘‘etaṃ gāme ṭhitaṃ mārehī’’ti aniyametvā āṇatto taṃ yattha katthaci māreti, natthi visaṅketo. Yo pana ‘‘gāmeyevā’’ti niyametvā āṇatto vane māreti, tathā ‘‘vane’’ti āṇatto gāme māreti. ‘‘Antogehadvāre’’ti āṇatto gehamajjhe māreti, visaṅketo. Etena nayena sabbokāsabhedesu saṅketavisaṅketatā veditabbā.

Āvudhepi yo ‘‘asinā vā usunā vā’’ti aniyametvā ‘‘āvudhena mārehī’’ti āṇatto yena kenaci āvudhena māreti, natthi visaṅketo. Yo pana ‘‘asinā’’ti vutto usunā, ‘‘iminā vā asinā’’ti vutto aññena asinā māreti. Etasseva vā asissa ‘‘imāya dhārāya mārehī’’ti vutto itarāya vā dhārāya talena vā tuṇḍena vā tharunā vā māreti, visaṅketo. Etena nayena sabbaāvudhabhedesu saṅketavisaṅketatā veditabbā.

Iriyāpathe pana yo ‘‘etaṃ gacchantaṃ mārehī’’ti vadati, āṇatto ca naṃ sace gacchantaṃ māreti, natthi visaṅketo. ‘‘Gacchantameva mārehī’’ti vutto pana sace nisinnaṃ māreti. ‘‘Nisinnameva vā mārehī’’ti vutto gacchantaṃ māreti, visaṅketo hoti. Etena nayena sabbairiyāpathabhedesu saṅketavisaṅketatā veditabbā.

Kiriyāvisesepi yo ‘‘vijjhitvā mārehī’’ti vutto vijjhitvāva māreti, natthi visaṅketo. Yo pana ‘‘vijjhitvā mārehī’’ti vutto chinditvā māreti, visaṅketo. Etena nayena sabbakiriyāvisesabhedesu saṅketavisaṅketatā veditabbā.

Yo pana liṅgavasena ‘‘dīghaṃ rassaṃ kāḷaṃ odātaṃ kisaṃ thūlaṃ mārehī’’ti aniyametvā āṇāpeti, āṇatto ca yaṃkiñci tādisaṃ māreti, natthi visaṅketo ubhinnaṃ pārājikaṃ. Atha pana so attānaṃ sandhāya āṇāpeti, āṇatto ca ‘‘ayameva īdiso’’ti āṇāpakameva māreti, āṇāpakassa dukkaṭaṃ, vadhakassa pārājikaṃ. Āṇāpako attānaṃ sandhāya āṇāpeti, itaro aññaṃ tādisaṃ māreti, āṇāpako muccati, vadhakasseva pārājikaṃ. Kasmā? Okāsassa aniyamitattā. Sace pana attānaṃ sandhāya āṇāpentopi okāsaṃ niyameti, ‘‘asukasmiṃ nāma rattiṭṭhāne vā divāṭṭhāne vā therāsane vā navāsane vā majjhimāsane vā nisinnaṃ evarūpaṃ nāma mārehī’’ti. Tattha ca añño nisinno hoti, sace āṇatto taṃ māreti, neva vadhako muccati na āṇāpako. Kasmā? Okāsassa niyamitattā. Sace pana niyamitokāsato aññatra māreti, āṇāpako muccatīti ayaṃ nayo mahāaṭṭhakathāyaṃ suṭṭhu daḷhaṃ katvā vutto. Tasmā ettha na anādariyaṃ kātabbanti.

Adhiṭṭhāyāti mātikāvasena āṇattikapayogakathā niṭṭhitā.


以下是您要求的完整直译：
在时间方面，如果没有指定"今天明天"，而是命令"早上杀"，无论何时在早上杀，都没有违背。但如果被告知"今天早上"，却在中午或晚上或明天早上杀，就是违背了，命令者不构成行为。如果努力在早上杀，但到了中午才成功，也是这个道理。按照这个方法，应该理解所有时间区分中的符合和违背。
在地点方面，如果没有指定而命令"杀在村子里的那个"，被命令者在任何地方杀他，都没有违背。但如果指定"就在村子里"，却在森林里杀；同样，如果命令"在森林里"，却在村子里杀；如果命令"在房门内"，却在房子中间杀，就是违背了。按照这个方法，应该理解所有地点区分中的符合和违背。
在武器方面，如果没有指定"用刀或箭"，而是命令"用武器杀"，被命令者用任何武器杀，都没有违背。但如果被告知"用刀"，却用箭；或被告知"用这把刀"，却用另一把刀杀。或者对于同一把刀，被告知"用这个刃杀"，却用另一个刃或刀背或刀尖或刀柄杀，就是违背了。按照这个方法，应该理解所有武器区分中的符合和违背。
在姿势方面，如果说"杀这个走着的人"，被命令者如果杀了走着的人，就没有违背。但如果被告知"只杀走着的"，却杀了坐着的。或者被告知"只杀坐着的"，却杀了走着的，就是违背了。按照这个方法，应该理解所有姿势区分中的符合和违背。
在特定行为方面，如果被告知"刺杀"，就刺杀了，没有违背。但如果被告知"刺杀"，却切杀了，就是违背了。按照这个方法，应该理解所有特定行为区分中的符合和违背。
如果根据特征不指定地命令"杀高的、矮的、黑的、白的、瘦的、胖的"，被命令者杀了任何这样的人，都没有违背，两人都犯重罪。但如果他指的是自己，被命令者认为"就是这个人"而杀了命令者自己，命令者犯突吉罗罪，杀人者犯重罪。如果命令者指的是自己，但另一人杀了其他相似的人，命令者无罪，只有杀人者犯重罪。为什么？因为没有指定地点。但如果指的是自己时也指定了地点，说"杀在某某夜间住处或白天住处或长老座位或新人座位或中间座位上坐着的这样的人"。如果那里坐着另一个人，被命令者杀了他，杀人者和命令者都不能免罪。为什么？因为指定了地点。但如果在指定地点以外的地方杀人，命令者可以免罪。这个原则在大注释书中被非常坚定地说明。因此，在这里不应该不重视。
"决定"：以纲要的方式说明命令杀人的方法已经结束。


Idāni ye dūtenāti imassa mātikāpadassa niddesadassanatthaṃ ‘‘bhikkhu bhikkhuṃ āṇāpetī’’tiādayo cattāro vārā vuttā. Tesu so taṃ maññamānoti so āṇatto yo āṇāpakena ‘‘itthannāmo’’ti akkhāto, taṃ maññamāno tameva jīvitā voropeti, ubhinnaṃ pārājikaṃ. Taṃ maññamāno aññanti ‘‘yaṃ jīvitā voropehī’’ti vutto taṃ maññamāno aññaṃ tādisaṃ jīvitā voropeti, mūlaṭṭhassa anāpatti. Aññaṃ maññamāno tanti yo āṇāpakena vutto, tassa balavasahāyaṃ samīpe ṭhitaṃ disvā ‘‘imassa balenāyaṃ gajjati, imaṃ tāva jīvitā voropemī’’ti paharanto itarameva parivattitvā tasmiṃ ṭhāne ṭhitaṃ ‘‘sahāyo’’ti maññamāno jīvitā voropeti, ubhinnaṃ pārājikaṃ. Aññaṃ maññamāno aññanti purimanayeneva ‘‘imaṃ tāvassa sahāyaṃ jīvitā voropemī’’ti sahāyameva voropeti, tasseva pārājikaṃ.

Dūtaparamparāpadassa niddesavāre itthannāmassa pāvadātiādīsu eko ācariyo tayo buddharakkhitadhammarakkhitasaṅgharakkhitanāmakā antevāsikā daṭṭhabbā. Tattha bhikkhu bhikkhuṃ āṇāpetīti ācariyo kañci puggalaṃ mārāpetukāmo tamatthaṃ ācikkhitvā buddharakkhitaṃ āṇāpeti. Itthannāmassa pāvadāti gaccha tvaṃ, buddharakkhita, etamatthaṃ dhammarakkhitassa pāvada. Itthannāmo itthannāmassa pāvadatūti dhammarakkhitopi saṅgharakkhitassa pāvadatu. Itthannāmo itthannāmaṃ jīvitā voropetūti evaṃ tayā āṇattena dhammarakkhitena āṇatto saṅgharakkhito itthannāmaṃ puggalaṃ jīvitā voropetu; so hi amhesu vīrajātiko paṭibalo imasmiṃ kammeti. Āpatti dukkaṭassāti evaṃ āṇāpentassa ācariyassa tāva dukkaṭaṃ. So itarassa ārocetīti buddharakkhito dhammarakkhitassa, dhammarakkhito ca saṅgharakkhitassa ‘‘amhākaṃ ācariyo evaṃ vadati – ‘itthannāmaṃ kira jīvitā voropehī’ti. Tvaṃ kira amhesu vīrapuriso’’ti āroceti; evaṃ tesampi dukkaṭaṃ. Vadhako paṭiggaṇhātīti ‘‘sādhu voropessāmī’’ti saṅgharakkhito sampaṭicchati. Mūlaṭṭhassa āpatti thullaccayassāti saṅgharakkhitena paṭiggahitamatte ācariyassa thullaccayaṃ. Mahājano hi tena pāpe niyojitoti. So tanti so ce saṅgharakkhito taṃ puggalaṃ jīvitā voropeti, sabbesaṃ catunnampi janānaṃ pārājikaṃ. Na kevalañca catunnaṃ, etenūpāyena visaṅketaṃ akatvā paramparāya āṇāpentaṃ samaṇasataṃ samaṇasahassaṃ vā hotu sabbesaṃ pārājikameva.

Visakkiyadūtapadaniddese so aññaṃ āṇāpetīti so ācariyena āṇatto buddharakkhito dhammarakkhitaṃ adisvā vā avattukāmo vā hutvā saṅgharakkhitameva upasaṅkamitvā ‘‘amhākaṃ ācariyo evamāha – ‘itthannāmaṃ kira jīvitā voropehī’’ti visaṅketaṃ karonto āṇāpeti. Visaṅketakaraṇeneva hi esa ‘‘visakkiyadūto’’ti vuccati. Āpatti dukkaṭassāti āṇattiyā tāva buddharakkhitassa dukkaṭaṃ. Paṭiggaṇhāti āpatti dukkaṭassāti saṅgharakkhitena sampaṭicchite mūlaṭṭhasseva dukkaṭanti veditabbaṃ. Evaṃ sante paṭiggahaṇe āpattiyeva na siyā, sañcaritta paṭiggahaṇamaraṇābhinandanesupi ca āpatti hoti, maraṇapaṭiggahaṇe kathaṃ na siyā tasmā paṭiggaṇhantassevetaṃ dukkaṭaṃ. Tenevettha ‘‘mūlaṭṭhassā’’ti na vuttaṃ. Purimanayepi cetaṃ paṭiggaṇhantassa veditabbameva; okāsābhāvena pana na vuttaṃ. Tasmā yo yo paṭiggaṇhāti, tassa tassa tappaccayā āpattiyevāti ayamettha amhākaṃ khanti. Yathā cettha evaṃ adinnādānepīti.


以下是您要求的完整直译：
现在，为了说明"通过使者"这个纲要词的解释，说了"比丘命令比丘"等四个部分。在这些中，"他认为是那个人"是指被命令者认为是命令者所说的"某某人"，而杀了那个人，两人都犯重罪。"认为是那个人而杀了另一个"是指被告知"杀某某人"，认为是那个人而杀了另一个相似的人，原始命令者无罪。"认为是另一个人而杀了那个人"是指看到命令者所说的人的强壮同伴站在旁边，想"这个人因为那个人的力量而嚣张，我先杀这个人"，但在打击时另一个人转过身来，站在那个位置，认为是"同伴"而杀了他，两人都犯重罪。"认为是另一个人而杀了另一个人"是指按照前面的方法，想"我先杀这个同伴"而杀了同伴，只有他自己犯重罪。
在使者传递的解释部分中，"告诉某某人"等应该理解为一个老师和三个名叫佛护、法护、僧护的学生。其中，"比丘命令比丘"是指老师想要杀某个人，说明这件事后命令佛护。"告诉某某人"是说"你去，佛护，把这件事告诉法护"。"某某人应该告诉某某人"是指法护也应该告诉僧护。"某某人应该杀死某某人"是指被你命令的法护所命令的僧护应该杀死某某人；因为他在我们中是最勇敢的，能够完成这项任务。"犯突吉罗罪"是指这样命令的老师首先犯突吉罗罪。"他告诉另一个人"是指佛护告诉法护，法护告诉僧护"我们的老师这样说：'据说要杀某某人'。据说你在我们中是勇士"；这样他们也犯突吉罗罪。"杀人者接受"是指僧护说"好的，我会杀"而接受。"原始命令者犯偷兰遮罪"是指在僧护接受的时候，老师犯偷兰遮罪。因为他使许多人参与了恶行。"如果他杀了那个人"是指如果僧护杀了那个人，所有四个人都犯重罪。不仅仅是四个人，按照这个方法，如果不违背命令而通过传递命令，即使是一百个或一千个沙门，所有人都犯重罪。
在改变使者的解释中，"他命令另一个人"是指被老师命令的佛护没有看到法护或不想告诉他，而直接去找僧护说"我们的老师这样说：'据说要杀某某人'"，这样做违背了命令。正是因为违背了命令，他被称为"改变的使者"。"犯突吉罗罪"是指在命令时，佛护犯突吉罗罪。"接受者犯突吉罗罪"应理解为在僧护接受时，只有原始命令者犯突吉罗罪。如果是这样，在接受时就不应该有罪，但在媒介、接受和欢喜死亡时也有罪，怎么可能在接受杀人时没有罪呢？因此这个突吉罗罪是接受者的。正因为这样，这里没有说"原始命令者的"。在前面的方法中，这也应该理解为接受者的；但因为没有机会所以没有说。因此，无论谁接受，谁就因此而有罪，这是我们在这里的观点。就像这里一样，在偷盗中也是如此。


Sace pana so taṃ jīvitā voropeti, āṇāpakassa ca buddharakkhitassa voropakassa ca saṅgharakkhitassāti ubhinnampi pārājikaṃ. Mūlaṭṭhassa pana ācariyassa visaṅketattā pārājikena anāpatti. Dhammarakkhitassa ajānanatāya sabbena sabbaṃ anāpatti. Buddharakkhito pana dvinnaṃ sotthibhāvaṃ katvā attanā naṭṭhoti.

Gatapaccāgatadūtaniddese – so gantvā puna paccāgacchatīti tassa jīvitā voropetabbassa samīpaṃ gantvā susaṃvihitārakkhattā taṃ jīvitā voropetuṃ asakkonto āgacchati. Yadā sakkosi tadāti kiṃ ajjeva mārito mārito hoti, gaccha yadā sakkosi, tadā naṃ jīvitā voropehīti. Āpatti dukkaṭassāti evaṃ puna āṇattiyāpi dukkaṭameva hoti. Sace pana so avassaṃ jīvitā voropetabbo hoti, atthasādhakacetanā maggānantaraphalasadisā, tasmā ayaṃ āṇattikkhaṇeyeva pārājiko. Sacepi vadhako saṭṭhivassātikkamena taṃ vadhati, āṇāpako ca antarāva kālaṅkaroti, hīnāya vā āvattati, assamaṇova hutvā kālañca karissati, hīnāya vā āvattissati. Sace āṇāpako gihikāle mātaraṃ vā pitaraṃ vā arahantaṃ vā sandhāya evaṃ āṇāpetvā pabbajati, tasmiṃ pabbajite āṇatto taṃ māreti, āṇāpako gihikāleyeva mātughātako pitughātako arahantaghātako vā hoti, tasmā nevassa pabbajjā , na upasampadā ruhati. Sacepi māretabbapuggalo āṇattikkhaṇe puthujjano, yadā pana naṃ āṇatto māreti tadā arahā hoti, āṇattato vā pahāraṃ labhitvā dukkhamūlikaṃ saddhaṃ nissāya vipassanto arahattaṃ patvā tenevābādhena kālaṃkaroti, āṇāpako āṇattikkhaṇeyeva arahantaghātako. Vadhako pana sabbattha upakkamakaraṇakkhaṇeyeva pārājikoti.

Idāni ye sabbesuyeva imesu dūtavasena vuttamātikāpadesu saṅketavisaṅketadassanatthaṃ

Vuttā tayo vārā, tesu paṭhamavāre tāva – yasmā taṃ saṇikaṃ vā bhaṇanto tassa vā badhiratāya ‘‘mā ghātehī’’ti etaṃ vacanaṃ na sāveti, tasmā mūlaṭṭho na mutto. Dutiyavāre – sāvitattā mutto. Tatiyavāre pana tena ca sāvitattā itarena ca ‘‘sādhū’’ti sampaṭicchitvā oratattā ubhopi muttāti.

Dūtakathā niṭṭhitā.



以下是您要求的完整直译：
如果他杀了那个人，则命令者和佛护、杀人者和僧护两者都犯重罪。而原始命令者因为没有明确而不犯重罪。由于法护的无知，所有的一切都不犯重罪。而佛护则由于两者的安全性，自己也会失去。
在回归使者的解释中——他去之后再回来，去到要杀的人附近，由于安全措施得当，无法杀掉那个人而回来了。当他有能力时，就说“何必杀，杀了就杀了，去吧，当你能够时”，那时就不再杀了。犯突吉罗罪是指这样再次被命令时也犯突吉罗罪。如果他确实应该杀掉那个人，意图是为了达成目标，因此在命令的时刻他就是重罪。如果杀人者在超过六十岁时杀了那个人，命令者也在此时延迟了，或者退回，或变得卑微，甚至在此时也会造成死亡。如果命令者在家中提到母亲或父亲或阿罗汉，并这样命令，若他出家后被命令者杀了，那命令者在出家时就是母亲的杀人者、父亲的杀人者或阿罗汉的杀人者，因此他既不出家，也不受戒。如果被杀的人在命令时是普通人，当被命令者杀掉时，他就成为阿罗汉，受到攻击而获得痛苦，依靠信仰而获得解脱，命令者在命令的时刻就是阿罗汉的杀人者。而杀人者在任何情况下都犯重罪。
现在，为了说明在这些使者中所提到的纲要词的符合和不符合，已经说了三部分，在这些中，第一部分是——因为在他轻声说的时候，由于他的耳聋，“不要杀”这句话没有被听到，因此原始命令者没有被释放。第二部分是——因为被听到而被释放。第三部分是——因为被听到后被接受，并且由于低下的地位，两者都被释放。
使者的讨论已经结束。

175. Araho rahosaññīniddesādīsu arahoti sammukhe. Rahoti parammukhe. Tattha yo upaṭṭhānakāle veribhikkhumhi bhikkhūhi saddhiṃ āgantvā purato nisinneyeva andhakāradosena tassa āgatabhāvaṃ ajānanto ‘‘aho vata itthannāmo hato assa, corāpi nāma taṃ na hananti, sappo vā na ḍaṃsati, na satthaṃ vā visaṃ vā āharatī’’ti tassa maraṇaṃ abhinandanto īdisāni vacanāni ullapati, ayaṃ araho rahosaññī ullapati nāma. Sammukheva tasmiṃ parammukhasaññīti attho. Yo pana taṃ purato nisinnaṃ disvā puna upaṭṭhānaṃ katvā gatehi bhikkhūhi saddhiṃ gatepi tasmiṃ ‘‘idheva so nisinno’’ti saññī hutvā purimanayeneva ullapati, ayaṃ raho arahosaññī ullapati nāma. Etenevupāyena araho arahosaññī ca raho rahosaññī ca veditabbo. Catunnampi ca etesaṃ vācāya vācāya dukkaṭanti veditabbaṃ.

Idāni maraṇavaṇṇasaṃvaṇṇanāya vibhāgadassanatthaṃ vuttesu pañcasu kāyena saṃvaṇṇanādimātikāniddesesu – kāyena vikāraṃ karotīti yathā so jānāti ‘‘satthaṃ vā āharitvā visaṃ vā khāditvā rajjuyā vā ubbandhitvā sobbhādīsu vā papatitvā yo marati so kira dhanaṃ vā labhati, yasaṃ vā labhati, saggaṃ vā gacchatīti ayamattho etena vutto’’ti tathā hatthamuddādīhi dasseti. Vācāya bhaṇatīti tamevatthaṃ vākyabhedaṃ katvā bhaṇati. Tatiyavāro ubhayavasena vutto. Sabbattha saṃvaṇṇanāya payoge payoge dukkaṭaṃ. Tassa dukkhuppattiyaṃ saṃvaṇṇakassa thullaccayaṃ. Yaṃ uddissa saṃvaṇṇanā katā, tasmiṃ mate saṃvaṇṇanakkhaṇeyeva saṃvaṇṇakassa pārājikaṃ. So taṃ na jānāti añño ñatvā ‘‘laddho vata me sukhuppattiupāyo’’ti tāya saṃvaṇṇanāya marati, anāpatti. Dvinnaṃ uddissa saṃvaṇṇanāya katāya eko ñatvā marati, pārājikaṃ. Dvepi maranti, pārājikañca akusalarāsi ca. Esa nayo sambahulesu. Anuddissa maraṇaṃ saṃvaṇṇento āhiṇḍati, yo yo taṃ saṃvaṇṇanaṃ ñatvā marati, sabbo tena mārito hoti.

Dūtena saṃvaṇṇanāyaṃ ‘‘asukaṃ nāma gehaṃ vā gāmaṃ vā gantvā itthannāmassa evaṃ maraṇavaṇṇaṃ saṃvaṇṇehī’’ti sāsane ārocitamatte dukkaṭaṃ. Yassatthāya pahito tassa dukkhuppattiyā mūlaṭṭhassa thullaccayaṃ, maraṇena pārājikaṃ. Dūto ‘‘ñāto dāni ayaṃ saggamaggo’’ti tassa anārocetvā attano ñātissa vā sālohitassa vā āroceti, tasmiṃ mate visaṅketo hoti, mūlaṭṭho muccati. Dūto tatheva cintetvā sayaṃ saṃvaṇṇanāya vuttaṃ katvā marati, visaṅketova. Anuddissa pana sāsane ārocite yattakā dūtassa saṃvaṇṇanāya maranti, tattakā pāṇātipātā. Sace mātāpitaro maranti, ānantariyampi hoti.



以下是您要求的完整直译：
175. 在隐秘的描述中，"阿罗汉"是指正面看到的。"隐秘"是指在前面看到的。在那里，当他在准备期间，看到与比丘一起到来的敌对比丘，坐在前面，由于黑暗的障碍，他不知道他来了，便说：“哎呀，这个人被杀了，盗贼也不杀他，蛇也不咬他，刀也不带来。”他为此人的死亡而欢喜，便说出这样的言语，这就是阿罗汉隐秘的表现。正面看到的是在前面看到的意思。而如果他看到那个人坐在前面后，再次准备，和其他比丘一起离开时，仍然认为“他就坐在这里”，便如同之前一样说出的话，这就是隐秘的阿罗汉的表现。通过这种方式，阿罗汉和隐秘的阿罗汉都应被理解。这四种情况下的言语都应理解为重罪。
现在，为了说明死亡的描述，已经在五种身体的描述中提到——“通过身体的变化”，他知道“通过刀或食用毒药而死，或被绳索勒死，或从高处坠落而死”，这就是他的财富、荣誉或进入天界的结果，这就是此处所说的意思，正如他用手抓住等方式展示的那样。“通过言语说”，是指将同样的意思通过不同的句子表达出来。第三部分是两者结合的说法。无论何时都有重罪的适用。对于他所经历的重罪，重罪的量是显而易见的。根据所说的内容，所做的重罪是指在他所理解的情况下，所做的重罪是重罪。如果他不知道而认为“我获得了幸福的结果”，通过这种说法而死，则不构成重罪。若是知道而死，则构成重罪。两者都死去，构成重罪和恶业的集合。这种原则适用于许多人。在未被告知的情况下，若有人通过死亡而被描述，所有人都因此被杀。
通过使者的描述，“去某个家或村庄，专门为这个人描述死亡的情况”，在教义中被告知时便构成重罪。为了这个目的而派遣的，他的重罪是原始命令者的重罪，因死亡而成为重罪。使者认为“现在知道了，这条路通往天界”，而不告知他自己的亲属或其他人，若这样认为，则他会无罪。使者如是考虑后，自己通过所说的内容而死，依然是无罪。而在未被告知的情况下，若有人被告知而死亡，便构成了杀生的罪。如果父母死亡，则立即构成重罪。

176. Lekhāsaṃvaṇṇanāya – lekhaṃ chindatīti paṇṇe vā potthake vā akkharāni likhati – ‘‘yo satthaṃ vā āharitvā papāte vā papatitvā aññehi vā aggippavesanaudakappavesanādīhi upāyehi marati, so idañcidañca labhatī’’ti vā ‘‘tassa dhammo hotī’’ti vāti. Etthāpi dukkaṭathullaccayā vuttanayeneva veditabbā. Uddissa likhite pana yaṃ uddissa likhitaṃ tasseva maraṇena pārājikaṃ. Bahū uddissa likhite yattakā maranti, tattakā pāṇātipātā. Mātāpitūnaṃ maraṇena ānantariyaṃ. Anuddissa likhitepi eseva nayo. ‘‘Bahū marantī’’ti vippaṭisāre uppanne taṃ potthakaṃ jhāpetvā vā yathā vā akkharāni na paññāyanti tathā katvā muccati. Sace so parassa potthako hoti, uddissa likhito vā hoti anuddissa likhito vā, gahitaṭṭhāne ṭhapetvā muccati. Sace mūlena kīto hoti, potthakassāmikānaṃ potthakaṃ, yesaṃ hatthato mūlaṃ gahitaṃ, tesaṃ mūlaṃ datvā muccati. Sace sambahulā ‘‘maraṇavaṇṇaṃ likhissāmā’’ti ekajjhāsayā hutvā eko tālarukkhaṃ ārohitvā paṇṇaṃ chindati, eko āharati, eko potthakaṃ karoti, eko likhati, eko sace kaṇṭakalekhā hoti, masiṃ makkheti, masiṃ makkhetvā taṃ potthakaṃ sajjetvā sabbeva sabhāyaṃ vā āpaṇe vā yattha vā pana lekhādassanakotūhalakā bahū sannipatanti, tattha ṭhapenti. Taṃ vācetvā sacepi eko marati, sabbesaṃ pārājikaṃ. Sace bahukā maranti, vuttasadisova nayo. Vippaṭisāre pana uppanne taṃ potthakaṃ sacepi mañjūsāyaṃ gopenti, añño ca taṃ disvā nīharitvā puna bahūnaṃ dasseti, neva muccanti. Tiṭṭhatu mañjūsā, sacepi taṃ potthakaṃ nadiyaṃ vā samudde vā khipanti vā dhovanti vā khaṇḍākhaṇḍaṃ vā chindanti, aggimhi vā jhāpenti, yāva saṅghaṭṭitepi duddhote vā dujjhāpite vā patte akkharāni paññāyanti, tāva na muccanti. Yathā pana akkharāni na paññāyanti tatheva kate muccantīti.

Idāni thāvarapayogassa vibhāgadassanatthaṃ vuttesu opātādimātikāniddesesu manussaṃ uddissa opātaṃ khanatīti ‘‘itthannāmo patitvā marissatī’’ti kañci manussaṃ uddisitvā yattha so ekato vicarati, tattha āvāṭaṃ khanati, khanantassa tāva sacepi jātapathaviyā khanati, pāṇātipātassa payogattā payoge payoge dukkaṭaṃ. Yaṃ uddissa khanati, tassa dukkhuppattiyā thullaccayaṃ, maraṇena pārājikaṃ. Aññasmiṃ patitvā mate anāpatti. Sace anuddissa ‘‘yo koci marissatī’’ti khato hoti, yattakā patitvā maranti, tattakā pāṇātipātā. Ānantariyavatthūsu ca ānantariyaṃ thullaccayapācittiyavatthūsu thullaccayapācittiyāni.

Bahū tattha cetanā; katamāya pārājikaṃ hotīti? Mahāaṭṭhakathāyaṃ tāva vuttaṃ – ‘‘āvāṭaṃ gambhīrato ca āyāmavitthārato ca khanitvā pamāṇe ṭhapetvā tacchetvā puñchitvā paṃsupacchiṃ uddharantassa sanniṭṭhāpikā atthasādhakacetanā maggānantaraphalasadisā. Sacepi vassasatassa accayena patitvā avassaṃ maraṇakasatto hoti, sanniṭṭhāpakacetanāyameva pārājika’’nti. Mahāpaccariyaṃ pana saṅkhepaṭṭhakathāyañca – ‘‘imasmiṃ āvāṭe patitvā marissatīti ekasmimpi kuddālappahāre dinne sace koci tattha pakkhalito patitvā marati, pārājikameva. Suttantikattherā pana sanniṭṭhāpakacetanaṃ gaṇhantī’’ti vuttaṃ.


以下是您要求的完整直译：
176. 关于书写的描述——“书写”是指在叶子或书本上写下字母——“谁通过刀或食用毒药，或从高处坠落，或通过火入水等方式而死，他将获得这个和那个”，或者“他的法则将是这样的”。在这里也应根据重罪的量来理解。关于书写的内容，若是指书写的内容，则因其死亡而构成重罪。许多人在书写时，若是他们死亡，则构成杀生罪。父母的死亡是立即的。即使在未被告知的情况下，情况也是如此。“许多人死亡”时，若是将书本烧掉，或使字母不再显现，则会被释放。如果那是他人的书本，若是书写了或者未书写，放在安全的地方则会被释放。如果是原本被书写的书本，若是书本的主人，手中抓住原本，则通过给予原本而释放。如果许多人一心想要“写下死亡的描述”，其中一人爬上大树，另一人拿来，另一人制作书本，另一人书写，若有草书，涂抹墨汁，涂抹后将书本放在会聚的地方，无论是讲堂还是商店，或者在书写的场合有许多人聚集，若在那时有人死亡，则所有人都犯重罪。若许多人死亡，则如同所说的那样。若在意外发生时，若书本被藏于箱中，另一人看到后取出再给许多人看，则不会被释放。若箱子保持不变，若书本被扔入河中或海中，或被洗涤或分割，或在火中焚烧，直到字母仍然可见为止，则不会被释放。正如字母不可见那样，所做的事情也是如此。
现在，为了说明不动的使用，已经在提到的内容中，关于人类的描述，若是“某某人将死”，指的是某个人，若他在某处徘徊，则在那时挖掘洞穴，挖掘时，若是挖掘在大地上，则因杀生的缘故而每个行为都是重罪。若是挖掘的目的，则因其死亡而构成重罪。若是落地后死去，则不构成罪。如果在未被告知的情况下“谁将死”，则被挖掘的对象，若是落地后死去，则构成杀生罪。在立即的情况下，也有立即的重罪，在重罪的情况下也有重罪。
许多人在此有意图；什么情况下构成重罪？在《大论》中已经说过——“挖掘深洞并在其上放置标准，若是挖掘后再用手抓取泥土并提起，则构成目的明确的意图，类似于果实的结果”。即使在百年后落地而必然死亡，也因目的明确的意图而构成重罪。在《大论》中也简要提到——“在这个洞中落地而死，若在某处被铲子击打而死，则构成重罪”。而在《经论》中则提到目的明确的意图。


Eko ‘‘opātaṃ khanitvā asukaṃ nāma ānetvā idha pātetvā mārehī’’ti aññaṃ āṇāpeti, so taṃ pātetvā māreti, ubhinnaṃ pārājikaṃ. Aññaṃ pātetvā māreti, sayaṃ patitvā marati, añño attano dhammatāya patitvā marati, sabbattha visaṅketo hoti, mūlaṭṭho muccati. ‘‘Asuko asukaṃ ānetvā idha māressatī’’ti khatepi eseva nayo. Maritukāmā idha marissantīti khanati, ekassa maraṇe pārājikaṃ. Bahunnaṃ maraṇe akusalarāsi , mātāpitūnaṃ maraṇe ānantariyaṃ, thullaccayapācittiyavatthūsu thullaccayapācittiyāni.

‘‘Ye keci māretukāmā, te idha pātetvā māressantī’’ti khanati, tattha pātetvā mārenti , ekasmiṃ mate pārājikaṃ, bahūsu akusalarāsi, ānantariyādivatthūsu ānantariyādīni. Idheva arahantāpi saṅgahaṃ gacchanti. Purimanaye pana ‘‘tesaṃ maritukāmatāya patanaṃ natthī’’ti te na saṅgayhanti. Dvīsupi nayesu attano dhammatāya patitvā mate visaṅketo. ‘‘Ye keci attano verike ettha pātetvā māressantī’’ti khanati, tattha ca verikā verike pātetvā mārenti, ekasmiṃ mārite pārājikaṃ, bahūsu akusalarāsi, mātari vā pitari vā arahante vā verikehi ānetvā tattha mārite ānantariyaṃ. Attano dhammatāya patitvā matesu visaṅketo.

Yo pana ‘‘maritukāmā vā amaritukāmā vā māretukāmā vā amāretukāmā vā ye keci ettha patitā vā pātitā vā marissantī’’ti sabbathāpi anuddisseva khanati. Yo yo marati tassa tassa maraṇena yathānurūpaṃ kammañca phusati, āpattiñca āpajjati. Sace gabbhinī patitvā sagabbhā marati, dve pāṇātipātā. Gabbhoyeva vinassati, eko. Gabbho na vinassati, mātā marati, ekoyeva. Corehi anubaddho patitvā marati, opātakhanakasseva pārājikaṃ. Corā tattha pātetvā mārenti, pārājikameva. Tattha patitaṃ bahi nīharitvā mārenti, pārājikameva. Kasmā? Opāte patitappayogena gahitattā. Opātato nikkhamitvā teneva ābādhena marati, pārājikameva. Bahūni vassāni atikkamitvā puna kupitena tenevābādhena marati, pārājikameva. Opāte patanappaccayā uppannarogena gilānasseva añño rogo uppajjati, opātarogo balavataro hoti, tena matepi opātakhaṇako na muccati. Sace pacchā uppannarogo balavā hoti, tena mate muccati. Ubhohi mate na muccati. Opāte opapātikamanusso nibbattitvā uttarituṃ asakkonto marati, pārājikameva. Manussaṃ uddissa khate yakkhādīsu patitvā matesu anāpatti. Yakkhādayo uddissa khate manussādīsu marantesupi eseva nayo. Yakkhādayo uddissa khanantassa pana khananepi tesaṃ dukkhuppattiyampi dukkaṭameva. Maraṇe vatthuvasena thullaccayaṃ vā pācittiyaṃ vā. Anuddissa khate opāte yakkharūpena vā petarūpena vā patati, tiracchānarūpena marati, patanarūpaṃ pamāṇaṃ, tasmā thullaccayanti upatissatthero. Maraṇarūpaṃ pamāṇaṃ, tasmā pācittiyanti phussadevatthero. Tiracchānarūpena patitvā yakkhapetarūpena matepi eseva nayo.


以下是您要求的完整直译：
一个人“挖掘洞穴，将某人带到这里扔下去，不要杀他”，他便将其扔下并杀掉，二者都犯重罪。若是将他人扔下并杀掉，自己坠落而死，另一个人因自身的法则而死，所有情况都不构成罪，原始命令者被释放。“某某人将某人带到这里杀掉”时，即使被挖掘也是如此。想要杀死的人在这里将会死亡，挖掘时，若是一个人死亡，则构成重罪。许多人死亡则构成恶业，父母的死亡是立即的，重罪的情况也适用于重罪的事项。
“所有想要杀死的人，他们在这里将被扔下而杀掉”，在那时扔下并杀掉，若是一个人死亡则构成重罪，许多人则构成恶业，立即的情况等同于立即的重罪。在这里，阿罗汉们也会聚集。但在之前的情况下，“他们因想要杀死而坠落是不存在的”，因此他们不被聚集。在这两种情况下，因自身的法则而死亡时也不构成罪。“所有对敌人想要杀死的人”，他们在这里扔下并杀掉，敌人们被扔下并杀掉，若是一个人死亡则构成重罪，许多人则构成恶业，若是母亲或父亲或阿罗汉被敌人带来并在这里杀掉，则是立即的。因自身的法则而死亡时也不构成罪。
若是“想要死亡或不想死亡，想要杀死或不想杀死的人，所有在这里被扔下或被扔下的人”，在所有情况下都不被指出。谁谁死亡，因其死亡而相应地受到影响，因而犯重罪。若是怀孕的女人坠落而死，则构成两次杀生罪。胎儿也会消亡，只有一个。若母亲死亡，胎儿不会消亡，只有一个。被盗贼绑架后坠落而死，因挖掘洞穴的缘故而犯重罪。盗贼们在这里扔下并杀掉，构成重罪。若是将坠落的对象从外面取出并杀掉，构成重罪。为何？因为通过坠落而被抓住。若是从洞穴中出来，因而被杀掉，构成重罪。经过多年后再因愤怒而被杀掉，构成重罪。因坠落而产生的病痛，若是病痛严重，则另有疾病产生，坠落病痛更为严重，因此即使死亡也不被释放。若是之后产生的病痛严重，则因而死亡。两者都不会被释放。若是因坠落而成为能够生存的人，无法生存而死，构成重罪。若是针对人类而被扔下，若是被恶鬼等扔下而死亡，则不构成罪。即使恶鬼等针对人类而死亡，情况也是如此。若是恶鬼等挖掘时，若是挖掘也构成重罪。关于死亡的情况，构成重罪或轻罪。若是未被告知而被扔下，若是以恶鬼或鬼魂的形式坠落，若是以畜生的形式死亡，坠落的形式是标准，因此构成重罪。死亡的形式是标准，因此构成轻罪。若是以畜生的形式坠落而死亡，情况也是如此。


Opātakhanako opātaṃ aññassa vikkiṇāti vā mudhā vā deti, yo yo patitvā marati, tappaccayā tasseva āpatti ca kammabandho ca. Yena laddho so niddoso. Atha sopi ‘‘evaṃ patitā uttarituṃ asakkontā nassissanti, suuddharā vā na bhavissantī’’ti taṃ opātaṃ gambhīrataraṃ vā uttānataraṃ vā dīghataraṃ vā rassataraṃ vā vitthatataraṃ vā sambādhataraṃ vā karoti, ubhinnampi āpatti ca kammabandho ca. Bahū marantīti vippaṭisāre uppanne opātaṃ paṃsunā pūreti, sace koci paṃsumhi patitvā marati, pūretvāpi mūlaṭṭho na muccati. Deve vassante kaddamo hoti, tattha laggitvā matepi. Rukkho vā patanto vāto vā vassodakaṃ vā paṃsuṃ harati, kandamūlatthaṃ vā pathaviṃ khanantā tattha āvāṭaṃ karonti. Tattha sace koci laggitvā vā patitvā vā marati, mūlaṭṭho na muccati. Tasmiṃ pana okāse mahantaṃ taḷākaṃ vā pokkharaṇiṃ vā kāretvā cetiyaṃ vā patiṭṭhāpetvā bodhiṃ vā ropetvā āvāsaṃ vā sakaṭamaggaṃ vā kāretvā muccati. Yadāpi thiraṃ katvā pūrite opāte rukkhādīnaṃ mūlāni mūlehi saṃsibbitāni honti , jātapathavī jātā, tadāpi muccati. Sacepi nadī āgantvā opātaṃ harati, evampi muccatīti. Ayaṃ tāva opātakathā.

Opātasseva pana anulomesu pāsādīsupi yo tāva pāsaṃ oḍḍeti ‘‘ettha bajjhitvā sattā marissantī’’ti avassaṃ bajjhanakasattānaṃ vasena hatthā muttamatte pārājikānantariyathullaccayapācittiyāni veditabbāni. Uddissa kate yaṃ uddissa oḍḍito, tato aññesaṃ bandhane anāpatti. Pāse mūlena vā mudhā vā dinnepi mūlaṭṭhasseva kammabandho. Sace yena laddho so uggalitaṃ vā pāsaṃ saṇṭhapeti, passena vā gacchante disvā vatiṃ katvā sammukhe paveseti, thaddhataraṃ vā pāsayaṭṭhiṃ ṭhapeti, daḷhataraṃ vā pāsarajjuṃ bandhati, thirataraṃ vā khāṇukaṃ vā ākoṭeti, ubhopi na muccanti. Sace vippaṭisāre uppanne pāsaṃ uggalāpetvā gacchati, taṃ disvā puna aññe saṇṭhapenti, baddhā baddhā maranti, mūlaṭṭho na muccati.

Sace pana tena pāsayaṭṭhi sayaṃ akatā hoti, gahitaṭṭhāne ṭhapetvā muccati. Tatthajātakayaṭṭhiṃ chinditvā muccati. Sayaṃ katayaṭṭhiṃ pana gopentopi na muccati. Yadi hi taṃ añño gaṇhitvā pāsaṃ saṇṭhapeti, tappaccayā marantesu mūlaṭṭho na muccati. Sace taṃ jhāpetvā alātaṃ katvā chaḍḍeti, tena alātena pahāraṃ laddhā marantesupi na muccati. Sabbaso pana jhāpetvā vā nāsetvā vā muccati, pāsarajjumpi aññehi ca vaṭṭitaṃ gahitaṭṭhāne ṭhapetvā muccati. Rajjuke labhitvā sayaṃ vaṭṭitaṃ ubbaṭṭetvā vāke labhitvā vaṭṭitaṃ hīraṃ hīraṃ katvā muccati. Araññato pana sayaṃ vāke āharitvā vaṭṭitaṃ gopentopi na muccati. Sabbaso pana jhāpetvā vā nāsetvā vā muccati.


以下是您要求的完整直译：
挖掘洞穴的人将洞穴卖给他人或免费赠送，无论谁坠落而死，因此而造成的罪过和业报都归于他。获得洞穴的人是无罪的。如果他也认为"坠落的人无法爬出而会死亡，或者不容易被救出"，而将洞穴挖得更深或更浅、更长或更短、更宽或更窄，两人都有罪过和业报。若许多人死亡而感到后悔，用泥土填满洞穴，如果有人坠落在泥土中而死亡，即使填满了，原始命令者也不能免罪。下雨时变成泥浆，在那里陷住而死也是如此。树木倒下或风或雨水带走泥土，或为了挖掘根茎而在那里挖洞。如果有人在那里陷住或坠落而死，原始命令者不能免罪。但是，在那个地方建造大水池或莲花池，或建立佛塔，或种植菩提树，或建造住所或车道，则可以免罪。当填满的洞穴变得坚固，树木等的根系相互交织，形成天然的土地时，也可以免罪。即使河流冲走了洞穴，也可以免罪。这就是关于洞穴的讨论。
在与洞穴类似的陷阱等中，谁设置陷阱想"生物在这里被捕获而死亡"，对于必然被捕获的生物，一旦从手中放开就应该理解为重罪、无间罪、偷兰遮罪和波逸提罪。对于特定目标设置的陷阱，如果捕获了其他生物则无罪。即使陷阱被有偿或无偿转让，业报仍归于原始设置者。如果获得陷阱的人重新设置松动的陷阱，或看到动物从旁边经过而设置栅栏引导它们进入陷阱，或放置更坚固的陷阱杆，或绑更结实的陷阱绳，或打入更牢固的桩子，两人都不能免罪。如果感到后悔而解开陷阱离开，别人看到后又重新设置，被捕获的生物不断死亡，原始设置者不能免罪。
但是，如果他没有亲自制作陷阱杆，将其放在原处就可以免罪。砍掉在那里生长的树枝可以免罪。但即使保护自己制作的杆子也不能免罪。因为如果别人拿走它重新设置陷阱，因此而死亡的生物，原始设置者不能免罪。如果将其烧成火把扔掉，因那火把受伤而死亡的生物，他也不能免罪。只有完全烧毁或销毁才能免罪。对于陷阱绳，也可以将他人编织的绳子放回原处而免罪。获得绳子后自己编织的，将其拆开成一缕一缕可以免罪。但从森林里自己取来纤维编织的，即使保护也不能免罪。只有完全烧毁或销毁才能免罪。


Adūhalaṃ sajjento catūsu pādesu adūhalamañcaṃ ṭhapetvā pāsāṇe āropeti, payoge payoge dukkaṭaṃ. Sabbasajjaṃ katvā hatthato muttamatte avassaṃ ajjhottharitabbakasattānaṃ vasena uddissakānuddissakānurūpena pārājikādīni veditabbāni. Adūhale mūlena vā mudhā vā dinnepi mūlaṭṭhasseva kammabaddho. Sace yena laddhaṃ so patitaṃ vā ukkhipati, aññepi pāsāṇe āropetvā garukataraṃ vā karoti, passena vā gacchante disvā vatiṃ katvā adūhale paveseti, ubhopi na muccanti. Sacepi vippaṭisāre uppanne adūhalaṃ pātetvā gacchati, taṃ disvā añño saṇṭhapeti, mūlaṭṭho na muccati. Pāsāṇe pana gahitaṭṭhāne ṭhapetvā adūhalapāde ca pāsayaṭṭhiyaṃ vuttanayena gahitaṭṭhāne vā ṭhapetvā jhāpetvā vā muccati.

Sūlaṃ ropentassāpi sabbasajjaṃ katvā hatthato muttamatte sūlamukhe patitvā avassaṃ maraṇakasattānaṃ vasena uddissānuddissānurūpato pārājikādīni veditabbāni. Sūle mūlena vā mudhā vā dinnepi mūlaṭṭhasseva kammabaddho. Sace yena laddhaṃ so ‘‘ekappahāreneva marissantī’’ti tikhiṇataraṃ vā karoti, ‘‘dukkhaṃ marissantī’’ti kuṇṭhataraṃ vā karoti, ‘‘ucca’’nti sallakkhetvā nīcataraṃ vā ‘‘nīca’’nti sallakkhetvā uccataraṃ vā puna ropeti, vaṅkaṃ vā ujukaṃ atiujukaṃ vā īsakaṃ poṇaṃ karoti, ubhopi na muccanti. Sace pana ‘‘aṭṭhāne ṭhita’’nti aññasmiṃ ṭhāne ṭhapeti, taṃ ce māraṇatthāya ādito pabhuti pariyesitvā kataṃ hoti, mūlaṭṭho na muccati. Apariyesitvā pana katameva labhitvā ropite mūlaṭṭho muccati. Vippaṭisāre uppanne pāsayaṭṭhiyaṃ vuttanayena gahitaṭṭhāne vā ṭhapetvā jhāpetvā vā muccati.



以下是您要求的完整直译：
准备压石器时，在四个脚上放置压石器床，将石头放上去，每次行动都犯突吉罗罪。完全准备好后，一旦从手中放开，对于必然被压死的生物，根据是否特定目标而理解为重罪等。即使压石器被有偿或无偿转让，业报仍归于原始设置者。如果获得压石器的人抬起已经掉落的石头，或增加其他石头使其更重，或看到动物从旁边经过而设置栅栏引导它们进入压石器，两人都不能免罪。即使感到后悔而放倒压石器离开，别人看到后又重新设置，原始设置者不能免罪。但是，将石头放回原处，或将压石器的脚和陷阱杆按照前面所说的方法放回原处或烧毁，就可以免罪。
对于设置尖桩的人也是，完全准备好后，一旦从手中放开，对于必然落在尖桩上死亡的生物，根据是否特定目标而理解为重罪等。即使尖桩被有偿或无偿转让，业报仍归于原始设置者。如果获得尖桩的人为了"一下就死"而使其更锋利，或为了"死得痛苦"而使其更钝，或认为"太高"而降低，或认为"太低"而升高，或将弯曲的弄直，或将直的弄得稍微倾斜，两人都不能免罪。但是，如果认为"放在不合适的地方"而移到另一个地方，如果那是从一开始就为了杀生而寻找制作的，原始设置者不能免罪。但如果不是特意寻找而只是获得现成的并设置，原始设置者可以免罪。如果感到后悔，按照前面关于陷阱杆所说的方法，放回原处或烧毁就可以免罪。

177. Apassene satthaṃ vāti ettha apassenaṃ nāma niccaparibhogo mañco vā pīṭhaṃ vā apassenaphalakaṃ vā divāṭṭhāne nisīdantassa apassenakatthambho vā tatthajātakarukkho vā caṅkame apassāya tiṭṭhantassa ālambanarukkho vā ālambanaphalakaṃ vā sabbampetaṃ apassayanīyaṭṭhena apassenaṃ nāma; tasmiṃ apassene yathā apassayantaṃ vijjhati vā chindati vā tathā katvā vāsipharasusattiārakaṇṭakādīnaṃ aññataraṃ satthaṃ ṭhapeti, dukkaṭaṃ. Dhuvaparibhogaṭṭhāne nirāsaṅkassa nisīdato vā nipajjato vā apassayantassa vā satthasamphassapaccayā dukkhuppattiyā thullaccayaṃ, maraṇena pārājikaṃ. Taṃ ce aññopi tassa veribhikkhu vihāracārikaṃ caranto disvā ‘‘imassa maññe maraṇatthāya idaṃ nikhittaṃ, sādhu suṭṭhu maratū’’ti abhinandanto gacchati, dukkaṭaṃ. Sace pana sopi tattha ‘‘evaṃ kate sukataṃ bhavissatī’’ti tikhiṇatarādikaraṇena kiñci kammaṃ karoti, tassāpi pārājikaṃ. Sace pana ‘‘aṭṭhāne ṭhita’’nti uddharitvā aññasmiṃ ṭhāne ṭhapeti tadatthameva katvā ṭhapite mūlaṭṭho na muccati. Pākatikaṃ labhitvā ṭhapitaṃ hoti, muccati. Taṃ apanetvā aññaṃ tikhiṇataraṃ ṭhapeti mūlaṭṭho muccateva.

Visamakkhanepi yāva maraṇābhinandane dukkaṭaṃ tāva eseva nayo. Sace pana sopi khuddakaṃ visamaṇḍalanti sallakkhetvā mahantataraṃ vā karoti , mahantaṃ vā ‘‘atirekaṃ hotī’’ti khuddakaṃ karoti, tanukaṃ vā bahalaṃ; bahalaṃ vā tanukaṃ karoti, agginā tāpetvā heṭṭhā vā upari vā sañcāreti, tassāpi pārājikaṃ. ‘‘Idaṃ aṭhāne ṭhita’’nti sabbameva tacchetvā puñchitvā aññasmiṃ ṭhāne ṭhapeti, attanā bhesajjāni yojetvā kate mūlaṭṭho na muccati , attanā akate muccati. Sace pana so ‘‘idaṃ visaṃ atiparitta’’nti aññampi ānetvā pakkhipati, yassa visena marati, tassa pārājikaṃ. Sace ubhinnampi santakena marati, ubhinnampi pārājikaṃ. ‘‘Idaṃ visaṃ nibbisa’’nti taṃ apanetvā attano visameva ṭhapeti, tasseva pārājikaṃ mūlaṭṭho muccati.

Dubbalaṃ vā karotīti mañcapīṭhaṃ aṭaniyā heṭṭhābhāge chinditvā vidalehi vā rajjukehi vā yehi vītaṃ hoti, te vā chinditvā appāvasesameva katvā heṭṭhā āvudhaṃ nikkhipati ‘‘ettha patitvā marissatī’’ti. Apassenaphalakādīnampi caṅkame ālambanarukkhaphalakapariyosānānaṃ parabhāgaṃ chinditvā heṭṭhā āvudhaṃ nikkhipati, sobbhādīsu mañcaṃ vā pīṭhaṃ vā apassenaphalakaṃ vā ānetvā ṭhapeti, yathā tattha nisinnamatto vā apassitamatto vā patati, sobbhādīsu vā sañcaraṇasetu hoti, taṃ dubbalaṃ karoti; evaṃ karontassa karaṇe dukkaṭaṃ. Itarassa dukkhuppattiyā thullaccayaṃ, maraṇe pārājikaṃ. Bhikkhuṃ ānetvā sobbhādīnaṃ taṭe ṭhapeti ‘‘disvā bhayena kampento patitvā marissatī’’ti dukkaṭaṃ. So tattheva patati, dukkhuppattiyā thullaccayaṃ, maraṇe pārājikaṃ. Sayaṃ vā pāteti, aññena vā pātāpeti, añño avutto vā attano dhammatāya pāteti, amanusso pāteti, vātappahārena patati, attano dhammatāya patatti, sabbattha maraṇe pārājikaṃ. Kasmā? Tassa payogena sobbhāditaṭe ṭhitattā.


以下是您要求的完整直译：
在支撑物上放置武器等——这里的支撑物是指经常使用的床、椅子、靠背板、日间休息处的靠背柱、在那里生长的树木、在经行处靠着站立的支撑树或支撑板，所有这些因为可以靠在上面而被称为支撑物；在这种支撑物上，以能够刺伤或切割靠在上面的人的方式放置斧头、刀、矛、锥子等任何武器，犯突吉罗罪。在经常使用的地方，对于毫无戒心地坐下、躺下或靠在上面的人，因武器接触而造成痛苦时犯偷兰遮罪，造成死亡则犯波罗夷罪。如果另一个与他敌对的比丘在寺院巡视时看到这个情况，想"这大概是为了杀死他而放置的，很好，让他死吧"而欢喜地离开，犯突吉罗罪。但如果他也在那里做一些事情，比如使武器更锋利等，认为"这样做会更好"，他也犯波罗夷罪。但如果他认为"放在不合适的地方"而拿起来放到另一个地方，如果是为了同样的目的而放置，原始设置者不能免罪。如果是获得普通的东西而放置，则可以免罪。如果拿走那个而放置另一个更锋利的，原始设置者仍然可以免罪。
在涂抹毒药时，直到欢喜他人死亡为止，都遵循同样的原则。但如果他认为毒药圈太小而使其更大，或认为太大而使其更小，或使薄的变厚，厚的变薄，或用火加热后涂抹在下面或上面，他也犯波罗夷罪。如果认为"这放在不合适的地方"而全部刮掉擦干净后放到另一个地方，如果是自己配制的药物，原始设置者不能免罪，如果不是自己配制的则可以免罪。但如果他认为"这毒药太少了"而又拿来一些加进去，谁的毒药导致死亡，谁就犯波罗夷罪。如果是两人的毒药共同导致死亡，两人都犯波罗夷罪。如果认为"这毒药无效"而拿走它放上自己的毒药，只有他犯波罗夷罪，原始设置者可以免罪。
"使其变弱"是指切割床椅的下部框架，或切断编织的藤条或绳子，只留下很少，然后在下面放置武器，想"他会掉下来死在这里"。对于靠背板等，包括经行处的支撑树和支撑板，切割背面后在下面放置武器。或者在悬崖等处放置床、椅子或靠背板，使人一坐下或一靠上就会掉下去。或者有跨越悬崖等处的桥，使其变弱。做这些事情时犯突吉罗罪。对方因此受苦时犯偷兰遮罪，死亡则犯波罗夷罪。将比丘带到悬崖等边缘，想"他看到后会因恐惧而颤抖掉下去死亡"，犯突吉罗罪。如果他就在那里掉下去，造成痛苦时犯偷兰遮罪，死亡则犯波罗夷罪。自己推下去，或让别人推下去，或他人未经吩咐自己推下去，或非人推下去，或被风吹下去，或自然掉下去，在所有情况下造成死亡都犯波罗夷罪。为什么？因为是由于他的行为才使人站在悬崖等边缘。


Upanikkhipanaṃ nāma samīpe nikkhipanaṃ. Tattha ‘‘yo iminā asinā mato so dhanaṃ vā labhatī’’tiādinā nayena maraṇavaṇṇaṃ vā saṃvaṇṇetvā ‘‘iminā maraṇatthikā marantu, māraṇatthikā mārentū’’ti vā vatvā asiṃ upanikkhipati, tassa upanikkhipane dukkaṭaṃ. Maritukāmo vā tena attānaṃ paharatu , māretukāmo vā aññaṃ paharatu, ubhayathāpi parassa dukkhuppattiyā upanikkhepakassa thullaccayaṃ, maraṇe pārājikaṃ. Anuddissa nikkhitte bahūnaṃ maraṇe akusalarāsi. Pārājikādivatthūsu pārājikādīni. Vippaṭisāre uppanne asiṃ gahitaṭṭhāne ṭhapetvā muccati. Kiṇitvā gahito hoti, asissāmikānaṃ asiṃ, yesaṃ hatthato mūlaṃ gahitaṃ, tesaṃ mūlaṃ datvā muccati. Sace lohapiṇḍiṃ vā phālaṃ vā kudālaṃ vā gahetvā asi kārāpito hoti, yaṃ bhaṇḍaṃ gahetvā kārito, tadeva katvā muccati. Sace kudālaṃ gahetvā kāritaṃ vināsetvā phālaṃ karoti, phālena pahāraṃ labhitvā marantesupi pāṇātipātato na muccati. Sace pana lohaṃ samuṭṭhāpetvā upanikkhipanatthameva kārito hoti, arena ghaṃsitvā cuṇṇavicuṇṇaṃ katvā vippakiṇṇe muccati. Sacepi saṃvaṇṇanāpotthako viya bahūhi ekajjhāsayehi kato hoti, potthake vuttanayeneva kammabandhavinicchayo veditabbo. Esa nayo sattibheṇḍīsu. Laguḷe pāsayaṭṭhisadiso vinicchayo. Tathā pāsāṇe. Satthe asisadisova. Visaṃ vāti visaṃ upanikkhipantassa vatthuvasena uddissānuddissānurūpato pārājikādivatthūsu pārājikādīni veditabbāni. Kiṇitvā ṭhapite purimanayena paṭipākatikaṃ katvā muccati. Sayaṃ bhesajjehi yojite avisaṃ katvā muccati. Rajjuyā pāsarajjusadisova vinicchayo.

Bhesajje – yo bhikkhu veribhikkhussa pajjarake vā visabhāgaroge vā uppanne asappāyānipi sappiādīni sappāyānīti maraṇādhippāyo deti, aññaṃ vā kiñci kandamūlaphalaṃ tassa evaṃ bhesajjadāne dukkaṭaṃ. Parassa dukkhuppattiyaṃ maraṇe ca thullaccayapārājikāni, ānantariyavatthumhi ānantariyanti veditabbaṃ.



以下是您要求的完整直译：
将物品放置在附近称为放置。在这里，如果用“被这把刀杀死的人会得到财富”等方式描述死亡的情况，或说“让这些人死去，或让他们被杀”，然后将刀放置在旁边，这种放置就犯突吉罗罪。想要杀人者可以攻击自己，想要杀他者可以攻击他，无论哪种情况，都是因为他人受到痛苦而犯重罪，导致死亡则犯波罗夷罪。无意中放置的物品导致许多人死亡，造成恶业的堆积。对于波罗夷等罪的物品，理解为波罗夷等罪。若在感到后悔的情况下将刀放在安全的地方，则可以免罪。若是购买后被抓住，则刀的主人可以免罪，给他们的根本原因则可以免罪。如果持有铁块、锤子或铲子等工具，则用刀制作的工具也可以免罪。如果用铲子抓住后破坏了，因用铲子造成的伤害即使死亡也不能免罪。如果只是为了放置铁器而制作，经过磨砺后变成粉末可以免罪。如果像书本一样用许多东西制作，按照书中所述的方式理解业报。这个原则也适用于动物的捕捉。对于小动物的捕捉，理解为与刀相似的业报。对于石头的捕捉，理解为与刀相似的业报。对于毒药，理解为放置毒药的物品，依据其性质理解波罗夷等罪。购买后放置的情况下，按照原来的方法处理可以免罪。如果自己用药物配制而不放置毒药，则可以免罪。用绳子放置的情况与用带子放置的情况类似。
在药物方面——如果比丘对敌对的比丘的食物或疾病产生影响，给出不适当的药物，如油脂等，导致死亡的意图，或给任何根茎或果实，因这种药物的施用而犯突吉罗罪。对于他人受到痛苦的情况，导致死亡则犯重罪，若在无间罪的情况下则理解为无间罪。

178. Rūpūpahāre – upasaṃharatīti paraṃ vā amanāparūpaṃ tassa samīpe ṭhapeti, attanā vā yakkhapetādivesaṃ gahetvā tiṭṭhati, tassa upasaṃhāramatte dukkaṭaṃ. Parassa taṃ rūpaṃ disvā bhayuppattiyaṃ thullaccayaṃ, maraṇe pārājikaṃ. Sace pana tadeva rūpaṃ ekaccassa manāpaṃ hoti, alābhakena ca sussitvā marati, visaṅketo. Manāpiyepi eseva nayo. Tattha pana visesena itthīnaṃ purisarūpaṃ purisānañca itthirūpaṃ manāpaṃ taṃ alaṅkaritvā upasaṃharati, diṭṭhamattakameva karoti, aticiraṃ passitumpi na deti, itaro alābhakena sussitvā marati, pārājikaṃ. Sace uttasitvā marati , visaṅketo. Atha pana uttasitvā vā alābhakena vāti avicāretvā ‘‘kevalaṃ passitvā marissatī’’ti upasaṃharati, uttasitvā vā sussitvā vā mate pārājikameva. Etenevūpāyena saddūpahārādayopi veditabbā. Kevalañhettha amanussasaddādayo utrāsajanakā amanāpasaddā, purisānaṃ itthisaddamadhuragandhabbasaddādayo cittassādakarā manāpasaddā. Himavante visarukkhānaṃ mūlādigandhā kuṇapagandhā ca amanāpagandhā, kāḷānusārīmūlagandhādayo manāpagandhā . Paṭikūlamūlarasādayo amanāparasā, appaṭikūlamūlarasādayo manāparasā. Visaphassamahākacchuphassādayo amanāpaphoṭṭhabbā, cīnapaṭahaṃsapupphatūlikaphassādayo manāpaphoṭṭhabbāti veditabbā.

Dhammūpahāre – dhammoti desanādhammo veditabbo. Desanāvasena vā niraye ca sagge ca vipattisampattibhedaṃ dhammārammaṇameva. Nerayikassāti bhinnasaṃvarassa katapāpassa niraye nibbattanārahassa sattassa pañcavidhabandhanakammakaraṇādinirayakathaṃ katheti. Taṃ ce sutvā so uttasitvā marati, kathikassa pārājikaṃ. Sace pana so sutvāpi attano dhammatāya marati, anāpatti. ‘‘Idaṃ sutvā evarūpaṃ pāpaṃ na karissati oramissati viramissatī’’ti nirayakathaṃ katheti, taṃ sutvā itaro uttasitvā marati, anāpatti. Saggakathanti devanāṭakādīnaṃ nandanavanādīnañca sampattikathaṃ; taṃ sutvā itaro saggādhimutto sīghaṃ taṃ sampattiṃ pāpuṇitukāmo satthāharaṇavisakhādanaāhārupaccheda-assāsapassāsasannirundhanādīhi dukkhaṃ uppādeti, kathikassa thullaccayaṃ, marati pārājikaṃ. Sace pana so sutvāpi yāvatāyukaṃ ṭhatvā attano dhammatāya marati, anāpatti . ‘‘Imaṃ sutvā puññāni karissatī’’ti katheti, taṃ sutvā itaro adhimutto kālaṃkaroti, anāpatti.



形相的放置——称为聚集，即将他人的或不被重视的物品放置在其附近，或者自己持有妖鬼等的形状而站立，这种聚集本身犯突吉罗罪。看到他人的形象而产生恐惧感，犯重罪，导致死亡则犯波罗夷罪。如果那形象对某人而言是可爱的，因没有得到而痛苦而死，则无疑。对于可爱的事物也是同样的原则。在这里，特别是女性的男性形象和男性的女性形象，装饰后聚集，只是让人看见，甚至不让人长时间观看，其他人因没有得到而痛苦而死，犯波罗夷罪。如果因恐惧而死，则无疑。然后，如果因恐惧而死，或因没有得到而死，毫无疑问地说“仅仅因为看见就会死”，则聚集后，因恐惧而死则犯波罗夷罪。以同样的方式，声音的放置也应如此理解。这里的声音是指非人类的声音等，令人恐惧的非可爱的声音，男性的女性声音、女性的男性声音、甜美的声音等，令人愉悦的声音。喜马拉雅山的香树根等的气味、腐臭的气味和非可爱的气味，黑色根的气味等令人愉悦的气味。令人厌恶的根的味道等为非可爱的，非令人厌恶的根的味道等为令人愉悦的。令人恐惧的触感、巨型的触感等为非可爱的，细腻的触感、花香等为令人愉悦的。
法的放置——法是指教义的法。根据教义的内容，地狱和天界的苦乐差别即法的所缘。地狱中的生物是指因破戒而犯下的恶业而堕入地狱的生物，因五种束缚的业而造成的。听到这些后，他因恐惧而死，讲述者犯波罗夷罪。如果他听到后仍然因自己的法而死，则不犯罪。如果说“听到这个后不会做这样的恶事，会退却、会止息”，听到后另一人因恐惧而死，则不犯罪。天界的讲述是指诸天的乐园等的丰盛，听到后另一人渴望天界的丰盛，想快速获得丰盛，因讲述者的食物、饮水、呼吸等而产生痛苦，讲述者犯重罪，导致死亡则犯波罗夷罪。如果他听到后仍然活到老死，因自己的法而死，则不犯罪。如果说“听到这个后会做善事”，听到后另一人则会加速自己的善业，则不犯罪。

179. Ācikkhanāyaṃ – puṭṭho bhaṇatīti ‘‘bhante kathaṃ mato dhanaṃ vā labhati sagge vā upapajjatī’’ti evaṃ pucchito bhaṇati.

Anusāsaniyaṃ – apuṭṭhoti evaṃ apucchito sāmaññeva bhaṇati.

Saṅketakammanimittakammāni adinnādānakathāyaṃ vuttanayeneva veditabbāni.

Evaṃ nānappakārato āpattibhedaṃ dassetvā idāni anāpattibhedaṃ dassento ‘‘anāpatti asañciccā’’tiādimāha. Tattha asañciccāti ‘‘iminā upakkamena imaṃ māremī’’ti acetetvā. Evañhi acetetvā katena upakkamena pare matepi anāpatti, vakkhati ca ‘‘anāpatti bhikkhu asañciccā’’ti. Ajānantassāti ‘‘iminā ayaṃ marissatī’’ti ajānantassa upakkamena pare matepi anāpatti, vakkhati ca visagatapiṇḍapātavatthusmiṃ ‘‘anāpatti bhikkhu ajānantassā’’ti. Namaraṇādhippāyassāti maraṇaṃ anicchantassa. Yena hi upakkamena paro marati, tena upakkamena tasmiṃ māritepi namaraṇādhippāyassa anāpatti. Vakkhati ca ‘‘anāpatti bhikkhu namaraṇādhippāyassā’’ti. Ummattakādayo pubbe vuttanayā eva. Idha pana ādikammikā aññamaññaṃ jīvitā voropitabhikkhū, tesaṃ anāpatti. Avasesānaṃ maraṇavaṇṇasaṃvaṇṇanakādīnaṃ āpattiyevāti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu – idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ; kāyacittato ca vācācittato ca kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedanaṃ. Sacepi hi sirisayanaṃ ārūḷho rajjasampattisukhaṃ anubhavanto rājā ‘‘coro deva ānīto’’ti vutte ‘‘gacchatha naṃ mārethā’’ti hasamānova bhaṇati, domanassacitteneva bhaṇatīti veditabbo. Sukhavokiṇṇattā pana anuppabandhābhāvā ca dujjānametaṃ puthujjanehīti.

Vinītavatthuvaṇṇanā



讲述时——被问时说“尊者，如何才能得到财富，或在天界出生？”这样被问时说。
教导时——未被问时，便按照常规说。
关于暗示行为的表现，以及不偷盗的相关内容，应依照所述的方式理解。
这样通过不同的方式展示了过失的分类，现在要展示不犯的分类，便说“未犯是不经意的”。在这里，不经意是指“我不会用这个方式杀死他”。这样不经意地做的行为，即使使他人死亡也不算犯，并且说“未犯的比丘是不经意的”。对于不知情者是指“他会因此而死”，不知情者的行为使他人死亡也不算犯，并且在关于乞食的情况下说“未犯的比丘是不知情的”。想要死亡的则是指不想死亡的人。因某种方式使他人死亡，因该方式即使使他人死亡也不算犯，并且说“未犯的比丘是想要死亡的”。精神病患者等的情况依旧如前所述。在这里，最初的比丘互相剥夺生命，他们的不犯。对于其他人如死亡的描述等则仍然是犯。
词句的解释已完成。
关于起因等——这条戒律是由三种起因产生的；由身体、意念和言语的意念产生。行为、意识的解脱、意识的状态、世俗的过失、身体的行为、言语的行为、不善的意识、痛苦的感受。如果国王正坐在美丽的床上，享受着王国的幸福，当说“抓住小偷，尊者”时，他会笑着说“去吧，不要杀他”，应理解为他是因痛苦的意识而说的。然而，由于快乐的充实和没有束缚，这对普通人来说是难以理解的。
关于被训诫的物品的解释。

180. Vinītavatthukathāsu paṭhamavatthusmiṃ – kāruññenāti te bhikkhū tassa mahantaṃ gelaññadukkhaṃ disvā kāruññaṃ uppādetvā ‘‘sīlavā tvaṃ katakusalo, kasmā mīyamāno bhāyasi, nanu sīlavato saggo nāma maraṇamattapaṭibaddhoyevā’’ti evaṃ maraṇatthikāva hutvā maraṇatthikabhāvaṃ ajānantā maraṇavaṇṇaṃ saṃvaṇṇesuṃ. Sopi bhikkhu tesaṃ saṃvaṇṇanāya āhārupacchedaṃ katvā antarāva kālamakāsi. Tasmā āpattiṃ āpannā. Vohāravasena pana vuttaṃ ‘‘kāruññena maraṇavaṇṇaṃ saṃvaṇṇesu’’nti. Tasmā idānipi paṇḍitena bhikkhunā gilānassa bhikkhuno evaṃ maraṇavaṇṇo na saṃvaṇṇetabbo. Sace hi tassa saṃvaṇṇanaṃ sutvā āhārūpacchedādinā upakkamena ekajavanavārāvasesepi āyusmiṃ antarā kālaṃkaroti, imināva mārito hoti. Iminā pana nayena anusiṭṭhi dātabbā – ‘‘sīlavato nāma anacchariyā maggaphaluppatti, tasmā vihārādīsu āsattiṃ akatvā buddhagataṃ dhammagataṃ saṅghagataṃ kāyagatañca satiṃ upaṭṭhapetvā manasikāre appamādo kātabbo’’ti. Maraṇavaṇṇe ca saṃvaṇṇitepi yo tāya saṃvaṇṇanāya kañci upakkamaṃ akatvā attano dhammatāya yathāyunā yathānusandhināva marati, tappaccayā saṃvaṇṇako āpattiyā na kāretabboti.

Dutiyavatthusmiṃ – na ca bhikkhave appaṭivekkhitvāti ettha kīdisaṃ āsanaṃ paṭivekkhitabbaṃ , kīdisaṃ na paṭivekkhitabbaṃ? Yaṃ suddhaṃ āsanameva hoti apaccattharaṇakaṃ, yañca āgantvā ṭhitānaṃ passataṃyeva attharīyati, taṃ napaccavekkhitabbaṃ , nisīdituṃ vaṭṭati. Yampi manussā sayaṃ hatthena akkamitvā ‘‘idha bhante nisīdathā’’ti denti, tasmimpi vaṭṭati. Sacepi paṭhamamevāgantvā nisinnā pacchā uddhaṃ vā adho vā saṅkamanti, paccavekkhaṇakiccaṃ natthi. Yampi tanukena vatthena yathā talaṃ dissati, evaṃ paṭicchannaṃ hoti, tasmimpi paccavekkhaṇakiccaṃ natthi. Yaṃ pana paṭikacceva pāvārakojavādīhi atthataṃ hoti, taṃ hatthena parāmasitvā sallakkhetvā nisīditabbaṃ. Mahāpaccariyaṃ pana ‘‘ghanasāṭakenāpi atthate yasmiṃ vali na paññāyati, taṃ nappaṭivekkhitabbanti vuttaṃ.

Musalavatthusmiṃ – asañciccoti avadhakacetano viraddhapayogo hi so. Tenāha ‘‘asañcicco aha’’nti. Udukkhalavatthu uttānameva. Vuḍḍhapabbajitavatthūsupaṭhamavatthusmiṃ ‘‘bhikkhusaṅghassa paṭibandhaṃ mā akāsī’’ti paṇāmesi. Dutiyavatthusmiṃ – saṅghamajjhepi gaṇamajjhepi ‘‘mahallakattherassa putto’’ti vuccamāno tena vacanena aṭṭīyamāno ‘‘maratu aya’’nti paṇāmesi. Tatiyavatthusmiṃ – tassa dukkhuppādanena thullaccayaṃ.



关于被训诫的物品的第一部分——因慈悲而起，当比丘看到他人遭受巨大的痛苦时，生起慈悲心，说：“你是有德行的人，为什么在面临死亡时感到害怕呢？难道有德行的人不是在死亡时才会被束缚吗？”这样因面临死亡而不知其死的状态，便对死亡的情况进行了描述。那位比丘因对他们的描述而截断饮食，最终导致了死亡。因此，他犯了过失。然而，从习惯的角度说，“因慈悲而描述死亡的情况”是如此。因此，现在即使是聪明的比丘，对生病的比丘也不应如此描述死亡的情况。如果他听到这样的描述，因截断饮食等的行为而在生命的最后时刻死亡，则他便是因这个原因而死。根据这个原则，应该教导说：“有德行的人，获得果实并不奇怪，因此在寺院等处，不应依赖于他人，而应保持对佛、法、僧的正念，保持身体的正念，努力不懈。”在描述死亡的情况时，如果不进行任何行为，依照自己的法则按时死亡，则不应因这样的描述而犯过失。
在第二部分——“比丘们，不应轻视”，这里应考虑什么样的坐具应被重视，什么样的坐具不应被重视？应是纯净的坐具，且不应有任何覆盖物，若有覆盖物而只供给站立的人，则不应被重视，只适合坐下。即使有人用手推着说：“请坐在这里，尊者”，对此也适合。如果最初来时坐下，后来向上或向下移动，则不需要考虑。即使用薄薄的衣物遮盖，若在地面上可见，也不需要考虑。若是由特定的清洁者所供给的坐具，则应用手触摸确认后再坐下。然而，关于厚重的坐具则说：“若不显现的地方，便不应被重视。”
在锤子的部分——不经意是指有意识地不去注意。因此说：“我并不是无意。”水桶的部分仅是指举起而已。在老年出家者的第一部分中，曾说过：“不要对比丘僧团造成阻碍。”在第二部分——即使在僧团中或群体中，被称为“老者的儿子”，因这个说法而被指责为“让他死去”。在第三部分——因他的痛苦而犯重罪。

181. Tato parāni tīṇi vatthūni uttānatthāneva. Visagatapiṇḍapātavatthusmiṃ – sārāṇīyadhammapūrako so bhikkhu aggapiṇḍaṃ sabrahmacārīnaṃ datvāva bhuñjati. Tena vuttaṃ ‘‘aggakārikaṃ adāsī’’ti. Aggakārikanti aggakiriyaṃ; paṭhamaṃ laddhapiṇḍapātaṃ aggaggaṃ vā paṇītapaṇītaṃ piṇḍapātanti attho. Yā pana tassa dānasaṅkhātā aggakiriyā, sā na sakkā dātuṃ, piṇḍapātañhi so therāsanato paṭṭhāya adāsi. Te bhikkhūti te therāsanato paṭṭhāya paribhuttapiṇḍapātā bhikkhū; te kira sabbepi kālamakaṃsu. Sesamettha uttānameva. Assaddhesu pana micchādiṭṭhikesu kulesu sakkaccaṃ paṇītabhojanaṃ labhitvā anupaparikkhitvā neva attanā paribhuñjitabbaṃ, na paresaṃ dātabbaṃ. Yampi ābhidosikaṃ bhattaṃ vā khajjakaṃ vā tato labhati, tampi na paribhuñjitabbaṃ. Apihitavatthumpi hi sappavicchikādīhi adhisayitaṃ chaḍḍanīyadhammaṃ tāni kulāni denti. Gandhahaliddādimakkhitopi tato piṇḍapāto na gahetabbo. Sarīre rogaṭṭhānāni puñchitvā ṭhapitabhattampi hi tāni dātabbaṃ maññantīti.

Vīmaṃsanavatthusmiṃ – vīmaṃsamāno dve vīmaṃsati – ‘‘sakkoti nu kho imaṃ māretuṃ no’’ti visaṃ vā vīmaṃsati, ‘‘mareyya nu kho ayaṃ imaṃ visaṃ khāditvā no’’ti puggalaṃ vā. Ubhayathāpi vīmaṃsādhippāyena dinne maratu vā mā vā thullaccayaṃ. ‘‘Idaṃ visaṃ etaṃ māretū’’ti vā ‘‘idaṃ visaṃ khāditvā ayaṃ maratū’’ti vā evaṃ dinne pana sace marati, pārājikaṃ; no ce, thullaccayaṃ.

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之后还有其他三种物品应当提及。在乞食的情况下——具备清净法的比丘，给予了同伴们最好的食物后才吃。这就是所说的“没有给予最好的食物”。最好的食物是指最好的行为；最初所获得的乞食是最好的，或是精致的乞食。至于被称为给予的最好的行为，是无法给予的，因为他从长老那里开始就给予了乞食。那些比丘是指从长老那里开始享用乞食的比丘；他们显然全部都死去了。其他的内容同样应当提及。在不可信的错误见的家庭中，获得精致的饮食后，未经过思考，不应由自己享用，也不应给予他人。即使获得了美味的饭菜或小吃，也不应享用。即使是隐藏的食物，也因有不洁的成分而应舍弃，那些家庭也会给予。即使是香气扑鼻的食物，也不应接受。即使是身体上有疾病的地方，所放置的食物也应被认为是可给予的。
在思考的情况下——思考时有两种思考：“我能否杀死他？”或思考“他吃了毒药会死吗？”无论哪种思考，若给予的意图是要杀死他，或不杀死他都将犯重罪。“这毒药不要杀死他”或“这毒药吃了他会死”这样说，若他死去，则犯波罗夷罪；如果不死，则犯重罪。
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3. Ito parāni tīṇi silāvatthūni tīṇi iṭṭhakavāsigopānasīvatthūni ca uttānatthāneva. Na kevalañca silādīnaṃyeva vasena ayaṃ āpattānāpattibhedo hoti, daṇḍamuggaranikhādanavemādīnampi vasena hotiyeva, tasmā pāḷiyaṃ anāgatampi āgatanayeneva veditabbaṃ.

Aṭṭakavatthūsu – aṭṭakoti vehāsamañco vuccati; yaṃ setakammamālākammalatākammādīnaṃ atthāya bandhanti. Tattha āvuso atraṭṭhito bandhāhīti maraṇādhippāyo yatra ṭhito patitvā khāṇunā vā bhijjeyya, sobbhapapātādīsu vā mareyya , tādisaṃ ṭhānaṃ sandhāyāha. Ettha ca koci upariṭhānaṃ niyāmeti ‘‘ito patitvā marissatī’’ti, koci heṭṭhā ṭhānaṃ ‘‘idha patitvā marissatī’’ti, koci ubhayampi ‘‘ito idha patitvā marissatī’’ti. Tatra yo upari niyamitaṭṭhānā apatitvā aññato patati, heṭṭhā niyamitaṭṭhāne vā apatitvā aññattha patati, ubhayaniyāme vā yaṃkiñci ekaṃ virādhetvā patati, tasmiṃ mate visaṅketattā anāpatti. Vihāracchādanavatthusmimpi eseva nayo.

Anabhirativatthusmiṃ – so kira bhikkhu kāmavitakkādīnaṃ samudācāraṃ disvā nivāretuṃ asakkonto sāsane anabhirato gihibhāvābhimukho jāto. Tato cintesi – ‘‘yāva sīlabhedaṃ na pāpuṇāmi tāva marissāmī’’ti. Atha taṃ pabbataṃ abhiruhitvā papāte papatanto aññataraṃ vilīvakāraṃ ottharitvā māresi. Vilīvakāranti veṇukāraṃ. Na ca bhikkhave attānaṃ pātetabbanti na attā pātetabbo. Vibhattibyattayena panetaṃ vuttaṃ. Ettha ca na kevalaṃ na pātetabbaṃ, aññenapi yena kenaci upakkamena antamaso āhārupacchedenapi na māretabbo. Yopi hi gilāno vijjamāne bhesajje ca upaṭṭhākesu ca maritukāmo āhāraṃ upacchindati, dukkaṭameva. Yassa pana mahāābādho cirānubaddho, bhikkhū upaṭṭhahantā kilamanti jigucchanti ‘‘kadā nu kho gilānato muccissāmā’’ti aṭṭīyanti. Sace so ‘‘ayaṃ attabhāvo paṭijaggiyamānopi na tiṭṭhati, bhikkhū ca kilamantī’’ti āhāraṃ upacchindati, bhesajjaṃ na sevati vaṭṭati. Yo pana ‘‘ayaṃ rogo kharo, āyusaṅkhārā na tiṭṭhanti, ayañca me visesādhigamo hatthappatto viya dissatī’’ti upacchindati vaṭṭatiyeva. Agilānassāpi uppannasaṃvegassa ‘‘āhārapariyesanaṃ nāma papañco, kammaṭṭhānameva anuyuñjissāmī’’ti kammaṭṭhānasīsena upacchindantassa vaṭṭati. Visesādhigamaṃ byākaritvā āhāraṃ upacchindati, na vaṭṭati. Sabhāgānañhi lajjībhikkhūnaṃ kathetuṃ vaṭṭati.

Silāvatthusmiṃ – davāyāti davena hassena; khiḍḍāyāti attho. Silāti pāsāṇo; na kevalañca pāsāṇo, aññampi yaṃkiñci dārukhaṇḍaṃ vā iṭṭhakākhaṇḍaṃ vā hatthena vā yantena vā pavijjhituṃ na vaṭṭati. Cetiyādīnaṃ atthāya pāsāṇādayo hasantā hasantā pavaṭṭentipi khipantipi ukkhipantipi kammasamayoti vaṭṭati. Aññampi īdisaṃ navakammaṃ vā karontā bhaṇḍakaṃ vā dhovantā rukkhaṃ vā dhovanadaṇḍakaṃ vā ukkhipitvā pavijjhanti, vaṭṭati. Bhattavissaggakālādīsu kāke vā soṇe vā kaṭṭhaṃ vā kathalaṃ vā khipitvā palāpeti, vaṭṭati.

184.Sedanādivatthūni sabbāneva uttānatthāni. Ettha ca ahaṃ kukkuccakoti na gilānupaṭṭhānaṃ na kātabbaṃ, hitakāmatāya sabbaṃ gilānassa balābalañca ruciñca sappāyāsappāyañca upalakkhetvā kātabbaṃ.



从这里开始的三个石头的案例和三个砖头、斧头、椽子的案例都是明显的意思。不仅仅是石头等物品的情况下会有犯戒和不犯戒的区别,棍棒、锤子、铁锹、竹子等的情况下也同样会有,因此即使在经文中没有提到的,也应该按照已提到的方式来理解。
在高台的案例中——高台是指空中的床,为了进行白色工作、花环工作、藤蔓工作等而搭建的。在那里说"朋友,站在那里绑"是指死亡的意图,站在那里掉下来会被木桩刺穿,或掉入深坑悬崖等而死,指的是这样的地方。这里有人指定上面的位置说"从这里掉下去会死",有人指定下面的位置说"掉到这里会死",有人两处都指定说"从这里掉到那里会死"。在这种情况下,如果从指定的上面位置没有掉下去而从别处掉下,或者没有掉到指定的下面位置而掉到别处,或者在两处指定中有一处没有实现,即使死亡也因为不符合指定而不犯戒。在寺院屋顶的案例中也是同样的道理。
在不满意的案例中——据说那位比丘看到欲望等想法的生起,无法制止,对教法不满意而倾向于在家生活。于是他想:"在还没有破戒之前我要死"。然后他爬上山,从悬崖跳下时压死了一个编篮子的人。编篮子的人是指编竹子的人。"比丘们,不应该自杀"是指不应该杀死自己。这里用了语法变化的说法。这里不仅不应该跳下,也不应该用任何其他方法,甚至包括断食来杀死自己。即使是生病的人,在有药物和照顾者的情况下想要死亡而断食,也是犯突吉罗罪。但是如果有人长期患重病,照顾的比丘们感到疲劳厌恶,想"什么时候才能摆脱这个病人啊"而感到痛苦。如果他想"即使照顾这个身体也无法维持,比丘们也感到疲劳",而断食不服药,是可以的。如果有人想"这病很严重,生命已经无法维持,而我似乎已经触手可及特殊的成就",而断食也是可以的。对于没有生病但生起厌离感的人,想"寻找食物是一种障碍,我要专注于禅修"而以禅修为由断食,是可以的。宣称获得特殊成就后断食,是不可以的。因为可以对有惭愧心的同修比丘们说。
在石头的案例中——"戏弄"是指开玩笑;意思是玩耍。石头是指岩石;不仅是岩石,任何木块或砖块都不应该用手或机器投掷。为了佛塔等目的,人们笑着笑着滚动、投掷、举起石头等,在工作时是可以的。在进行其他类似的新工作或洗涤物品时,举起树枝或洗涤棒投掷,是可以的。在分发食物等时,投掷木头或石块驱赶乌鸦或狗,是可以的。
184.关于发汗等的案例都是明显的意思。这里"我有疑虑"并不是说不应该照顾病人,出于善意应该观察病人的强弱、喜好、适合不适合,然后照顾。

185. Jāragabbhinivatthusmiṃ – pavutthapatikāti pavāsaṃ gatapatikā. Gabbhapātananti yena paribhuttena gabbho patati, tādisaṃ bhesajjaṃ. Dve pajāpatikavatthūni uttānatthāneva. Gabbhamaddanavatthusmiṃ – ‘‘madditvā pātehī’’ti vutte aññena maddāpetvā pāteti, visaṅketaṃ. ‘‘Maddāpetvā pātāpehī’’ti vuttepi sayaṃ madditvā pāteti, visaṅketameva. Manussaviggahe pariyāyo nāma natthi. Tasmā ‘‘gabbho nāma maddite patatī’’ti vutte sā sayaṃ vā maddatu, aññena vā maddāpetvā pātetu, visaṅketo natthi; pārājikameva tāpanavatthusmimpi eseva nayo.

Vañjhitthivatthusmiṃ – vañjhitthī nāma yā gabbhaṃ na gaṇhāti. Gabbhaṃ agaṇhanakaitthī nāma natthi, yassā pana gahitopi gabbho na saṇṭhāti, taṃyeva sandhāyetaṃ vuttaṃ. Utusamaye kira sabbitthiyo gabbhaṃ gaṇhanti. Yā panāyaṃ ‘‘vañjhā’’ti vuccati, tassā kucchiyaṃ nibbattasattānaṃ akusalavipāko sampāpuṇāti. Te parittakusalavipākena gahitapaṭisandhikā akusalavipākena adhibhūtā vinassanti. Abhinavapaṭisandhiyaṃyeva hi kammānubhāvena dvīhākārehi gabbho na saṇṭhāti – vātena vā pāṇakehi vā. Vāto sosetvā antaradhāpeti, pāṇakā khāditvā. Tassa pana vātassa pāṇakānaṃ vā paṭighātāya bhesajje kate gabbho saṇṭhaheyya; so bhikkhu taṃ akatvā aññaṃ kharabhesajjaṃ adāsi. Tena sā kālamakāsi. Bhagavā bhesajjassa kaṭattā dukkaṭaṃ paññāpesi.

Dutiyavatthusmimpi eseva nayo. Tasmā āgatāgatassa parajanassa bhesajjaṃ na kātabbaṃ, karonto dukkaṭaṃ āpajjati. Pañcannaṃ pana sahadhammikānaṃ kātabbaṃ bhikkhussa bhikkhuniyā sikkhamānāya sāmaṇerassa sāmaṇeriyāti. Samasīlasaddhāpaññānañhi etesaṃ tīsu sikkhāsu yuttānaṃ bhesajjaṃ akātuṃ na labbhati, karontena ca sace tesaṃ atthi, tesaṃ santakaṃ gahetvā yojetvā dātabbaṃ. Sace natthi, attano santakaṃ kātabbaṃ. Sace attanopi natthi, bhikkhācāravattena vā ñātakapavāritaṭṭhānato vā pariyesitabbaṃ. Alabhantena gilānassa atthāya akataviññattiyāpi āharitvā kātabbaṃ.

Aparesampi pañcannaṃ kātuṃ vaṭṭati – mātu, pitu, tadupaṭṭhākānaṃ, attano veyyāvaccakarassa, paṇḍupalāsassāti. Paṇḍupalāso nāma yo pabbajjāpekkho yāva pattacīvaraṃ paṭiyādiyati tāva vihāre vasati. Tesu sace mātāpitaro issarā honti, na paccāsīsanti, akātuṃ vaṭṭati. Sace pana rajjepi ṭhitā paccāsīsanti, akātuṃ na vaṭṭati. Bhesajjaṃ paccāsīsantānaṃ bhesajjaṃ dātabbaṃ, yojetuṃ ajānantānaṃ yojetvā dātabbaṃ. Sabbesaṃ atthāya sahadhammikesu vuttanayeneva pariyesitabbaṃ. Sace pana mātaraṃ vihāre ānetvā jaggati, sabbaṃ parikammaṃ anāmasantena kātabbaṃ. Khādanīyaṃ bhojanīyaṃ sahatthā dātabbaṃ. Pitā pana yathā sāmaṇero evaṃ sahatthena nhāpanasambāhanādīni katvā upaṭṭhātabbo. Ye ca mātāpitaro upaṭṭhahanti paṭijagganti, tesampi evameva kātabbaṃ. Veyyāvaccakaro nāma yo vetanaṃ gahetvā araññe dārūni vā chindati, aññaṃ vā kiñci kammaṃ karoti, tassa roge uppanne yāva ñātakā na passanti tāva bhesajjaṃ kātabbaṃ. Yo pana bhikkhunissitakova hutvā sabbakammāni karoti, tassa bhesajjaṃ kātabbameva. Paṇḍupalāsepi sāmaṇere viya paṭipajjitabbaṃ.


在怀孕的案例中——“进入家中”是指进入宿舍的家人。怀孕的药物是指因其影响而导致怀孕的药物。两个母亲的案例都是明显的意思。在怀孕中——“被压迫后掉下去”是指通过其他方式使其压迫后再掉下去，属于不明确的情况。“被压迫后再掉下去”也是指自己压迫后再掉下去，仍然是属于不明确的情况。在人类的约束中并没有特定的情况。因此，当说“怀孕是指被压迫后掉下去”时，可以自己压迫，也可以通过他人压迫后再掉下去，均无疑问；在波罗夷的情况下，烤制的案例中也是同样的道理。
在不孕的案例中——所谓的不孕是指不怀孕的女性。没有不怀孕的女性，若她怀孕了却不稳定，则是指她。由于季节的缘故，所有女性都怀孕。若称之为“不孕”，则她的子宫中生出的生命会遭遇不善的果报。那些因微小的善果而被怀孕的，因不善的果报而消亡。在新生的生命中，因业的因果关系，怀孕不会稳定——无论是因风或因饮水。风会使其干枯而消失，饮水会使其被食用。然而，为了抵挡风或饮水而给予药物的情况下，怀孕会稳定；那位比丘在未给予药物的情况下，给予了其他不良的药物。因而她便死去了。佛陀因药物的苦果而指出了过失。
在第二个案例中也是同样的道理。因此，对于来来往往的外人的药物是不应给予的，若给予则会犯过失。对于五位同行的比丘，应给予比丘、比丘尼、受戒的沙弥、沙弥女。对于具有相等的道德、信仰、智慧的这三种学习者，不应给予药物，若给予则应给予他们的财物。若没有财物，则应给予自己的财物。若自己也没有，则应根据乞讨的习惯或亲属的禁止要求来寻找。若未能获得，也应为病人的利益而给予。
对于其他五位也应给予——母亲、父亲、他们的随侍、自己的服务者、以及受托者。受托者是指在出家期间，直到获得袈裟之前，仍然住在寺院的人。如果在这些人中，父母是权威的，但不加以照顾，则应给予。若在王国中，他们仍然是权威的，则不应给予。对于给予药物的权威者，应给予药物，若不知如何给予，则应给予。为了所有人的利益，应根据同行者的说法来寻找。若将母亲带到寺院中而不加以照顾，则所有的准备工作都应在不被遗忘的情况下进行。适合食用和饮用的食物应当给予。父亲应像沙弥一样，通过适当的洗浴和照顾来照顾。那些照顾和保护父母的人，也应同样如此。服务者是指在森林中砍伐木材或进行其他工作的人，若在疾病出现之前，亲属未能见到，则应给予药物。若是比丘的责任人，则应给予药物。受托者也应如沙弥一样行事。


Aparesampi dasannaṃ kātuṃ vaṭṭati – jeṭṭhabhātu, kaniṭṭhabhātu, jeṭṭhabhaginiyā, kaniṭṭhabhaginiyā, cūḷamātuyā, mahāmātuyā, cūḷapituno, mahāpituno, pitucchāya, mātulassāti. Tesaṃ pana sabbesampi karontena tesaṃyeva santakaṃ bhesajjaṃ gahetvā kevalaṃ yojetvā dātabbaṃ. Sace pana nappahonti, yācanti ca ‘‘detha no, bhante, tumhākaṃ paṭidassāmā’’ti tāvakālikaṃ dātabbaṃ. Sacepi na yācanti, ‘‘amhākaṃ bhesajjaṃ atthi, tāvakālikaṃ gaṇhathā’’ti vatvā vā ‘‘yadā nesaṃ bhavissati tadā dassantī’’ti ābhogaṃ vā katvā dātabbaṃ. Sace paṭidenti, gahetabbaṃ, no ce denti, na codetabbā. Ete dasa ñātake ṭhapetvā aññesaṃ na kātabbaṃ.

Etesaṃ puttaparamparāya pana yāva sattamo kulaparivaṭṭo tāva cattāro paccaye āharāpentassa akataviññatti vā bhesajjaṃ karontassa vejjakammaṃ vā kuladūsakāpatti vā na hoti. Sace bhātujāyā bhaginisāmiko vā gilānā honti, ñātakā ce, tesampi vaṭṭati. Aññātakā ce, bhātu ca bhaginiyā ca katvā dātabbaṃ, ‘‘tumhākaṃ jagganaṭṭhāne dethā’’ti. Atha vā tesaṃ puttānaṃ katvā dātabbaṃ, ‘‘tumhākaṃ mātāpitūnaṃ dethā’’ti. Etenupāyena sabbapadesupi vinicchayo veditabbo.

Tesaṃ atthāya ca sāmaṇerehi araññato bhesajjaṃ āharāpentena ñātisāmaṇerehi vā āharāpetabbaṃ. Attano atthāya vā āharāpetvā dātabbaṃ. Tehipi ‘‘upajjhāyassa āharāmā’’ti vattasīsena āharitabbaṃ. Upajjhāyassa mātāpitaro gilānā vihāraṃ āgacchanti, upajjhāyo ca disāpakkanto hoti, saddhivihārikena upajjhāyassa santakaṃ bhesajjaṃ dātabbaṃ. No ce atthi, attano bhesajjaṃ upajjhāyassa pariccajitvā dātabbaṃ. Attanopi asante vuttanayena pariyesitvā upajjhāyassa santakaṃ katvā dātabbaṃ. Upajjhāyenapi saddhivihārikassa mātāpitūsu evameva paṭipajjitabbaṃ. Esa nayo ācariyantevāsikesupi. Aññopi yo āgantuko vā coro vā yuddhaparājito issaro vā ñātakehi pariccatto kapaṇo vā gamiyamanusso vā gilāno hutvā vihāraṃ pavisati, sabbesaṃ apaccāsīsantena bhesajjaṃ kātabbaṃ.

Saddhaṃ kulaṃ hoti catūhi paccayehi upaṭṭhāyakaṃ bhikkhusaṅghassa mātāpituṭṭhāniyaṃ, tatra ce koci gilāno hoti, tassatthāya vissāsena ‘‘bhesajjaṃ katvā bhante dethā’’ti vadanti, neva dātabbaṃ na kātabbaṃ. Atha pana kappiyaṃ ñatvā evaṃ pucchanti – ‘‘bhante, asukassa nāma rogassa kiṃ bhesajjaṃ karontī’’ti? ‘‘Idañcidañca gahetvā karontī’’ti vattuṃ vaṭṭati. ‘‘Bhante, mayhaṃ mātā gilānā, bhesajjaṃ tāva ācikkhathā’’ti evaṃ pucchite pana na ācikkhitabbaṃ. Aññamaññaṃ pana kathā kātabbā – ‘‘āvuso, asukassa nāma bhikkhuno imasmiṃ roge kiṃ bhesajjaṃ kariṃsū’’ti? ‘‘Idañcidañca bhante’’ti. Taṃ sutvā itaro mātu bhesajjaṃ karoti, vaṭṭateva.

Mahāpadumattheropi kira vasabharañño deviyā roge uppanne ekāya itthiyā āgantvā pucchito ‘‘na jānāmī’’ti avatvā evameva bhikkhūhi saddhiṃ samullapesi. Taṃ sutvā tassā bhesajjamakaṃsu. Vūpasante ca roge ticīvarena tīhi ca kahāpaṇasatehi saddhiṃ bhesajjacaṅkoṭakaṃ pūretvā āharitvā therassa pādamūle ṭhapetvā ‘‘bhante, pupphapūjaṃ karothā’’ti āhaṃsu. Thero ‘‘ācariyabhāgo nāmāya’’nti kappiyavasena gāhāpetvā pupphapūjaṃ akāsi. Evaṃ tāva bhesajje paṭipajjitabbaṃ.


Aparesampi dasannaṃ kātuṃ vaṭṭati – 长兄、幼弟、长姐妹、幼姐妹、幼母、母亲、幼父、父亲、父亲的兄弟、母亲的兄弟等。这些人中，所有人都应给予他们的药物，单独给予他们的财物。如果他们不来，乞求说“请给我们，尊者，我们会回应您”，应给予临时的药物。如果他们不乞求，“我们有药物，请您拿去”或“等到他们有药物时再给他们”这样的方式也应给予。如果他们拒绝，则应接受，若不给予，则不应强求。除了这十位亲属外，不应给予其他人。
对于这些亲属的后代，直到第七代的家庭转变中，四种条件下所获得的药物，若不明示则不构成过失。如果兄弟的妻子或姐妹的丈夫生病，若是亲属，则应给予。若是其他亲属，则应给予兄弟和姐妹的药物，“我们将给予你们的照顾”。或者，也可以给予他们的子女，“我们将给予你们的父母”。以此类推，所有地方的判断都应如此。
为了他们的利益，沙弥们应从森林中获得药物，或从亲属的沙弥中获取药物。为了自己的利益，也应获得并给予他们。那些人也应根据“请为师父拿药”而被给予。若师父的父母生病来到寺院，师父也应在场，信仰的修行者应给予师父的药物。若没有药物，则应给予自己的药物，放弃师父的药物。若自己也没有，则应根据所述的方法寻找。若未能获得，为了病人的利益，也应给予。
对于其他五位也应给予——母亲、父亲、他们的随侍、自己的服务者，以及受托者。受托者是指在出家期间，直到获得袈裟之前，仍然住在寺院的人。如果在这些人中，父母是权威的，但不加以照顾，则应给予。若在王国中，他们仍然是权威的，则不应给予。对于给予药物的权威者，应给予药物，若不知如何给予，则应给予。为了所有人的利益，应根据同行者的说法来寻找。若将母亲带到寺院中而不加以照顾，则所有的准备工作都应在不被遗忘的情况下进行。适合食用和饮用的食物应当给予。父亲应像沙弥一样，通过适当的洗浴和照顾来照顾。那些照顾和保护父母的人，也应同样如此。服务者是指在森林中砍伐木材或进行其他工作的人，若在疾病出现之前，亲属未能见到，则应给予药物。若是比丘的责任人，则应给予药物。受托者也应如沙弥一样行事。
信仰是家庭的基石，四种条件下的支持者应当为比丘僧团的父母提供支持；若其中有生病的人，应凭信任说“请给予药物，尊者”，不应给予也不应给予。若知道合适的情况，便可询问：“尊者，某种疾病应给予什么药物？”“应给予这个和那个”。“尊者，我的母亲生病，请您告诉我药物”，在这样的询问中不应告知。相互之间的对话应当进行——“朋友，某位比丘在这种疾病中应给予什么药物？”“应给予这个和那个，尊者”。听到后，另一位便为母亲准备药物，这是合适的。
据说，摩诃帕杜马长老在王的妻子生病时，有一位女性前来询问说“我不知道”，于是便与比丘们讨论。听到后，便为她准备了药物。在疾病缓解后，用三件袈裟和几百钱的药物，放在长老的脚下，说“尊者，请您做花供养”。长老根据适当的情况接受了供养，进行花供养。如此，药物的给予应当如此进行。


Paritte pana ‘‘gilānassa parittaṃ karotha, bhante’’ti vutte na kātabbaṃ, ‘‘bhaṇathā’’ti vutte pana kātabbaṃ. Sace pissa evaṃ hoti ‘‘manussā nāma na jānanti, akayiramāne vippaṭisārino bhavissantī’’ti kātabbaṃ; ‘‘parittodakaṃ parittasuttaṃ katvā dethā’’ti vuttena pana tesaṃyeva udakaṃ hatthena cāletvā suttaṃ parimajjetvā dātabbaṃ. Sace vihārato udakaṃ attano santakaṃ vā suttaṃ deti, dukkaṭaṃ. Manussā udakañca suttañca gahetvā nisīditvā ‘‘parittaṃ bhaṇathā’’ti vadanti, kātabbaṃ. No ce jānanti, ācikkhitabbaṃ. Bhikkhūnaṃ nisinnānaṃ pādesu udakaṃ ākiritvā suttañca ṭhapetvā gacchanti ‘‘parittaṃ karotha, parittaṃ bhaṇathā’’ti na pādā apanetabbā. Manussā hi vippaṭisārino honti. Antogāme gilānassatthāya vihāraṃ pesenti, ‘‘parittaṃ bhaṇantū’’ti bhaṇitabbaṃ. Antogāme rājagehādīsu roge vā upaddave vā uppanne pakkosāpetvā bhaṇāpenti, āṭānāṭiyasuttādīni bhaṇitabbāni. ‘‘Āgantvā gilānassa sikkhāpadāni dentu, dhammaṃ kathentu. Rājantepure vā amaccagehe vā āgantvā sikkhāpadāni dentu, dhammaṃ kathentū’’ti pesitepi gantvā sikkhāpadāni dātabbāni, dhammo kathetabbo. ‘‘Matānaṃ parivāratthaṃ āgacchantū’’ti pakkosanti, na gantabbaṃ. Sīvathikadassane asubhadassane ca maraṇassatiṃ paṭilabhissāmīti kammaṭṭhānasīsena gantuṃ vaṭṭati. Evaṃ paritte paṭipajjitabbaṃ.

Piṇḍapāte pana – anāmaṭṭhapiṇḍapāto kassa dātabbo, kassa na dātabbo? Mātāpitunaṃ tāva dātabbo. Sacepi kahāpaṇagghanako hoti, saddhādeyyavinipātanaṃ natthi. Mātāpituupaṭṭhākānaṃ veyyāvaccakarassa paṇḍupalāsassāti etesampi dātabbo. Tattha paṇḍupalāsassa thālake pakkhipitvāpi dātuṃ vaṭṭati. Taṃ ṭhapetvā aññesaṃ āgārikānaṃ mātāpitunampi na vaṭṭati. Pabbajitaparibhogo hi āgārikānaṃ cetiyaṭṭhāniyo. Apica anāmaṭṭhapiṇḍapāto nāmesa sampattassa dāmarikacorassāpi issarassāpi dātabbo. Kasmā? Te hi adīyamānepi ‘‘na dentī’’ti āmasitvā dīyamānepi ‘‘ucchiṭṭhakaṃ dentī’’ti kujjhanti. Kuddhā jīvitāpi voropenti, sāsanassāpi antarāyaṃ karonti. Rajjaṃ patthayamānassa vicarato coranāgassa vatthu cettha kathetabbaṃ. Evaṃ piṇḍapāte paṭipajjitabbaṃ.

Paṭisanthāro pana kassa kātabbo, kassa na kātabbo? Paṭisanthāro nāma vihāraṃ sampattassa yassa kassaci āgantukassa vā daliddassa vā corassa vā issarassa vā kātabboyeva. Kathaṃ? Āgantukaṃ tāva khīṇaparibbayaṃ vihāraṃ sampattaṃ disvā pānīyaṃ dātabbaṃ, pādamakkhanatelaṃ dātabbaṃ. Kāle āgatassa yāgubhattaṃ, vikāle āgatassa sace taṇḍulā atthi; taṇḍulā dātabbā. Avelāyaṃ sampatto ‘‘gacchāhī’’ti na vattabbo. Sayanaṭṭhānaṃ dātabbaṃ. Sabbaṃ apaccāsīsanteneva kātabbaṃ. ‘‘Manussā nāma catupaccayadāyakā evaṃ saṅgahe kayiramāne punappunaṃ pasīditvā upakāraṃ karissantī’’ti cittaṃ na uppādetabbaṃ. Corānaṃ pana saṅghikampi dātabbaṃ.

Paṭisanthārānisaṃsadīpanatthañca coranāgavatthu, bhātarā saddhiṃ jambudīpagatassa mahānāgarañño vatthu, piturājassa rajje catunnaṃ amaccānaṃ vatthu, abhayacoravatthūti evamādīni bahūni vatthūni mahāaṭṭhakathāyaṃ vitthārato vuttāni.


Paritte pana ‘‘gilānassa parittaṃ karotha, bhante’’ti vutte na kātabbaṃ, ‘‘bhaṇathā’’ti vutte pana kātabbaṃ。若有人说“为病人准备少量药物，尊者”，则不应给予；若说“请说出药物”，则应给予。若情况是“人们往往不知道，若不加以照顾会变得痛苦”，则应给予；若说“请将少量水水和药物拿来”，则应用手摇动水，洗净药物后给予。如果从寺院提供自己的水或药物，则是犯过失。人们应将水和药物拿着坐下，若说“请准备少量药物”，则应给予。若他们不知道，则应告知。比丘们坐着时，若将水洒在脚上并放下药物，若说“请准备少量药物，请说出药物”，则不应放下脚。因为人们往往会感到痛苦。若在村中为病人派遣到寺院，若说“请准备少量药物”，则应如此说。若在村中王宫等处发生疾病或灾难，应召集说出《阿ṭānāṭiya经》等经文。若说“请来为病人传授戒律，讲解法”，则应派遣去传授戒律，讲解法。若说“请为已故者送来”，则不应去。若看到尸体或不好的情况，若想要获得死亡的念头，则应根据修行的主题去。如此，少量药物应当如此进行。
在乞食中——无名乞食应给予谁，谁不应给予？应给予父母。即使是几钱的乞食，也不存在信仰的错误。应给予父母和随侍的服务者、受托者等。这些人中，即使是放在盘子里也可以给予。除此之外，不应给予其他家庭的父母。出家的供养是家庭的佛塔。并且，无名乞食也应给予那些富有的盗贼和权贵。为什么？因为他们即使在不被要求的情况下也会说“不给”，而在被要求的情况下又会说“只给残余”。愤怒时甚至会剥夺生命，给教法带来障碍。关于渴望王位的盗贼的情况，应在此提及。如此，乞食应当如此进行。
关于接待，谁应给予，谁不应给予？接待是指为任何人提供的寺院，给予任何来访者、贫穷者、盗贼或权贵的药物。如何给予？若看到来访者或失去一切的人，应给予水，给予脚油。若在适当的时间来，给予米饭；若在不适当的时间来，若有米，则应给予米。若在不适当的时间来，不应说“去吧”。应给予卧具。所有的事应由不被拒绝的人来给予。人们往往是四种条件的给予者，因此不应产生这样的想法。盗贼的情况也应给予。
关于接待的好处，盗贼和权贵的情况，兄弟与在Jambudīpa（现代的印度）大城市的情况，父王的王国中四位大臣的情况，安全盗贼的情况等，这些在《大阿ṭṭhakathā》中有详细的叙述。


Tatrāyaṃ ekavatthudīpanā – sīhaḷadīpe kira abhayo nāma coro pañcasataparivāro ekasmiṃ ṭhāne khandhāvāraṃ bandhitvā samantā tiyojanaṃ ubbāsetvā vasati. Anurādhapuravāsino kadambanadiṃ na uttaranti, cetiyagirimagge janasañcāro upacchinno. Athekadivasaṃ coro ‘‘cetiyagiriṃ vilumpissāmī’’ti agamāsi. Ārāmikā disvā dīghabhāṇakaabhayattherassa ārocesuṃ. Thero ‘‘sappiphāṇitādīni atthī’’ti pucchi. ‘‘Atthi, bhante’’ti. ‘‘Corānaṃ detha, taṇḍulā atthī’’ti? ‘‘Atthi, bhante, saṅghassatthāya āhaṭā taṇḍulā ca pattasākañca goraso cā’’ti. ‘‘Bhattaṃ sampādetvā corānaṃ dethā’’ti. Ārāmikā tathā kariṃsu. Corā bhattaṃ bhuñjitvā ‘‘kenāyaṃ paṭisanthāro kato’’ti pucchiṃsu. ‘‘Amhākaṃ ayyena abhayattherenā’’ti. Corā therassa santikaṃ gantvā vanditvā āhaṃsu – ‘‘mayaṃ saṅghassa ca cetiyassa ca santakaṃ acchinditvā gahessāmāti āgatā, tumhākaṃ pana iminā paṭisanthārenamha pasannā, ajja paṭṭhāya vihāre dhammikā rakkhā amhākaṃ āyattā hotu, nāgarā āgantvā dānaṃ dentu, cetiyaṃ vandantū’’ti. Tato paṭṭhāya ca nāgare dānaṃ dātuṃ āgacchante nadītīreyeva paccuggantvā rakkhantā vihāraṃ nenti, vihārepi dānaṃ dentānaṃ rakkhaṃ katvā tiṭṭhanti. Tepi bhikkhūnaṃ bhuttāvasesaṃ corānaṃ denti. Gamanakālepi te corā nadītīraṃ pāpetvā nivattanti.

Athekadivasaṃ bhikkhusaṅghe khīyanakakathā uppannā ‘‘thero issaravatāya saṅghassa santakaṃ corānaṃ adāsī’’ti. Thero sannipātaṃ kārāpetvā āha – ‘‘corā saṅghassa pakativaṭṭañca cetiyasantakañca acchinditvā gaṇhissāmā’’ti āgamiṃsu. Atha nesaṃ mayā evaṃ na harissantīti ettako nāma paṭisanthāro kato, taṃ sabbampi ekato sampiṇḍetvā agghāpetha. Tena kāraṇena aviluttaṃ bhaṇḍaṃ ekato sampiṇḍetvā agghāpethāti. Tato sabbampi therena dinnakaṃ cetiyaghare ekaṃ varapotthakacittattharaṇaṃ na agghati. Tato āhaṃsu – ‘‘therena katapaṭisanthāro sukato codetuṃ vā sāretuṃ vā na labbhā, gīvā vā avahāro vā natthī’’ti. Evaṃ mahānisaṃso paṭisanthāroti sallakkhetvā kattabbo paṇḍitena bhikkhunāti.



这里有一个故事的说明——据说在锡兰岛(现斯里兰卡)上,有一个名叫阿巴耶的盗贼,带着五百名随从,在一个地方扎营,控制了方圆三由旬的地区。阿努拉达普拉(Anurādhapura)的居民不敢渡过卡丹巴河,切提亚吉里(Cetiyagiri)路上的人流中断了。有一天,盗贼说"我要去抢劫切提亚吉里",就出发了。寺院的侍者看到后,向长篇诵者阿巴耶长老报告。长老问:"有没有酥油和蜂蜜等?"(侍者说)"有,尊者。""给盗贼们,有米吗?""有,尊者,有为僧团准备的米、蔬菜和牛奶。""准备好食物给盗贼们。"侍者们照做了。盗贼们吃完饭后问:"是谁安排的这些招待?""是我们的阿巴耶长老。"盗贼们来到长老面前,礼拜后说:"我们本来是要来抢夺僧团和佛塔的财物,但因为您的这种招待,我们很感激。从今天起,寺院的合法保护就由我们负责,让城里人来布施,礼拜佛塔。"从那以后,当城里人来布施时,他们就在河边迎接,护送到寺院,在寺院里保护布施的人。那些比丘也把剩余的食物给盗贼们。离开时,盗贼们护送他们到河边才返回。
有一天,比丘僧团中有人抱怨说:"长老以权威之姿把僧团的财物给了盗贼。"长老召集大家说:"盗贼们是来抢夺僧团的常规供养和佛塔的财物的。我做了这样的招待,就是为了他们不会抢劫。你们把这些招待的价值加起来估算一下。再把因此而没有被抢走的财物加起来估算一下。"结果所有长老给予的东西加起来,还不及佛塔里一块上等的彩绘布的价值。于是他们说:"长老做的招待是很好的,不应该责备或追究,没有过失或偷盗。"智慧的比丘应该认识到,招待有如此大的利益,应该这样做。

187. Aṅgulipatodakavatthusmiṃ – uttantoti kilamanto. Anassāsakoti nirassāso. Imasmiṃ pana vatthusmiṃ yāya āpattiyā bhavitabbaṃ sā ‘‘khuddakesu nidiṭṭhā’’ti idha na vuttā.

Tadanantare vatthusmiṃ – ottharitvāti akkamitvā. So kira tehi ākaḍḍhiyamāno patito. Eko tassa udaraṃ abhiruhitvā nisīdi. Sesāpi pannarasa janā pathaviyaṃ ajjhottharitvā adūhalapāsāṇā viya migaṃ māresuṃ. Yasmā pana te kammādhippāyā, na maraṇādhippāyā; tasmā pārājikaṃ na vuttaṃ.

Bhūtavejjakavatthusmiṃ – yakkhaṃ māresīti bhūtavijjākapāṭhakā yakkhagahitaṃ mocetukāmā yakkhaṃ āvāhetvā muñcāti vadanti. No ce muñcati, piṭṭhena vā mattikāya vā rūpaṃ katvā hatthapādādīni chindanti, yaṃ yaṃ tassa chijjati taṃ taṃ yakkhassa chinnameva hoti. Sīse chinne yakkhopi marati . Evaṃ sopi māresi; tasmā thullaccayaṃ vuttaṃ. Na kevalañca yakkhameva, yopi hi sakkaṃ devarājaṃ māreyya, sopi thullaccayameva āpajjati.

Vāḷayakkhavatthusmiṃ – vāḷayakkhavihāranti yasmiṃ vihāre vāḷo caṇḍo yakkho vasati, taṃ vihāraṃ. Yo hi evarūpaṃ vihāraṃ ajānanto kevalaṃ vasanatthāya peseti, anāpatti. Yo maraṇādhippāyo peseti, so itarassa maraṇena pārājikaṃ, amaraṇena thullaccayaṃ āpajjati. Yathā ca vāḷayakkhavihāraṃ; evaṃ yattha vāḷasīhabyagghādimigā vā ajagarakaṇhasappādayo dīghajātikā vā vasanti, taṃ vāḷavihāraṃ pesentassāpi āpattānāpattibhedo veditabbo. Ayaṃ pāḷimuttakanayo. Yathā ca bhikkhuṃ vāḷayakkhavihāraṃ pesentassa; evaṃ vāḷayakkhampi bhikkhusantikaṃ pesentassa āpattānāpattibhedo veditabbo. Eseva nayo vāḷakantārādivatthūsupi. Kevalañhettha yasmiṃ kantāre vāḷamigā vā dīghajātikā vā atthi, so vāḷakantāro. Yasmiṃ corā atthi, so corakantāroti evaṃ padatthamattameva nānaṃ. Manussaviggahapārājikañca nāmetaṃ saṇhaṃ, pariyāyakathāya na muccati; tasmā yo vadeyya ‘‘asukasmiṃ nāma okāse coro nisinno , yo tassa sīsaṃ chinditvā āharati, so rājato sakkāravisesaṃ labhatī’’ti. Tassa cetaṃ vacanaṃ sutvā koci naṃ gantvā māreti, ayaṃ pārājiko hotīti.

188.Taṃ maññamānoti ādīsu so kira bhikkhu attano veribhikkhuṃ māretukāmo cintesi – ‘‘imaṃ me divā mārentassa na sukaraṃ bhaveyya sotthinā gantuṃ, rattiṃ naṃ māressāmī’’ti sallakkhetvā rattiṃ āgamma bahūnaṃ sayitaṭṭhāne taṃ maññamāno tameva jīvitā voropesi. Aparo taṃ maññamāno aññaṃ, aparo aññaṃ tasseva sahāyaṃ maññamāno taṃ, aparo aññaṃ tasseva sahāyaṃ maññamāno aññaṃ tassa sahāyameva jīvitā voropesi. Sabbesampi pārājikameva.

Amanussagahitavatthūsu paṭhame vatthusmiṃ ‘‘yakkhaṃ palāpessāmī’’ti pahāraṃ adāsi, itaro ‘‘na dānāyaṃ virajjhituṃ samattho, māressāmi na’’nti . Ettha ca namaraṇādhippāyassa anāpatti vuttāti. Na ettakeneva amanussagahitassa pahāro dātabbo, tālapaṇṇaṃ pana parittasuttaṃ vā hatthe vā pāde vā bandhitabbaṃ, ratanasuttādīni parittāni bhaṇitabbāni, ‘‘mā sīlavantaṃ bhikkhuṃ viheṭhehī’’ti dhammakathā kātabbāti. Saggakathādīni uttānatthāni. Yañhettha vattabbaṃ taṃ vuttameva.



在用手指戳刺的案例中——"疲倦"是指疲劳。"无呼吸"是指停止呼吸。在这个案例中,应该犯的罪过因为"在小罪中已经说明"而在这里没有提及。
在接下来的案例中——"压倒"是指踩踏。据说他被他们拖拽时倒下了。一个人骑在他的肚子上坐下。其余十五个人也像压碎石头一样压在地上杀死了他。但是因为他们的意图是行为,而不是杀死,所以没有说是波罗夷罪。
在驱鬼医生的案例中——"杀死夜叉"是指那些念诵驱鬼咒语的人想要解救被夜叉附身的人,召唤夜叉并命令它离开。如果它不离开,他们就用面粉或泥土做个人像,切断手脚等,切断人像的哪个部位,夜叉的相应部位就会被切断。切断头部时夜叉也会死亡。这样他也杀死了夜叉;所以说是偷兰遮罪。不仅是夜叉,即使杀死帝释天王,也只是犯偷兰遮罪。
在凶恶夜叉的案例中——"凶恶夜叉的寺院"是指有凶恶暴躁的夜叉居住的寺院。如果有人不知情,仅仅为了居住而派人去,不犯罪。如果有人怀着杀意派人去,如果那人死了就犯波罗夷罪,如果没死就犯偷兰遮罪。就像凶恶夜叉的寺院一样,凡是有凶恶的狮子、老虎等野兽或蟒蛇、黑蛇等长虫居住的地方,派人去的罪过与否也应该这样理解。这是不在经文中的解释。就像派比丘去凶恶夜叉的寺院一样,派凶恶夜叉去比丘那里的罪过与否也应该这样理解。在凶恶的荒野等案例中也是同样的道理。这里只是在词义上有所不同,有凶恶野兽或长虫的荒野叫做凶恶荒野,有盗贼的荒野叫做盗贼荒野。关于杀人的波罗夷罪是很微妙的,不能用间接的说法逃脱。因此,如果有人说"在某某地方有个盗贼,谁砍下他的头带来,就会得到国王的特别奖赏",听到这话后有人去杀了他,这个人就犯了波罗夷罪。
在"以为是他"等案例中,据说那个比丘想要杀死自己的仇敌比丘,他想:"白天杀他不容易安全离开,我要晚上杀他。"于是他晚上来到许多人睡觉的地方,以为是那个人就杀死了他。另一个人以为是那个人而杀死了别人,另一个人以为是那个人的同伴而杀死了那个人,另一个人以为是那个人的同伴而杀死了那个人的另一个同伴。所有人都犯了波罗夷罪。
在被非人附身的案例中,第一个案例中他"想要驱赶夜叉"而打了一下,另一个人想"现在他无法躲开,我要杀死他"。这里说明没有杀意的人不犯罪。但不应仅仅因此就打被非人附身的人,应该在手或脚上绑上棕榈叶或护身线,念诵宝石经等护身咒,说"不要伤害持戒的比丘"等开示法。关于天界等的内容意思很明显。这里应该说的都已经说了。

189.Rukkhacchedanavatthu aṭṭabandhanavatthusadisaṃ. Ayaṃ pana viseso – yo rukkhena otthatopi na marati , sakkā ca hoti ekena passena rukkhaṃ chetvā pathaviṃ vā khanitvā nikkhamituṃ, hatthe cassa vāsi vā kuṭhārī vā atthi, tena api jīvitaṃ pariccajitabbaṃ, na ca rukkho vā chinditabbo, na pathavī vā khaṇitabbā. Kasmā? Evaṃ karonto hi pācittiyaṃ āpajjati, buddhassa āṇaṃ bhañjati, na jīvitapariyantaṃ sīlaṃ karoti. Tasmā api jīvitaṃ pariccajitabbaṃ, na ca sīlanti pariggahetvā na evaṃ kātabbaṃ. Aññassa pana bhikkhuno rukkhaṃ vā chinditvā pathaviṃ vā khanitvā taṃ nīharituṃ vaṭṭati. Sace udukkhalayantakena rukkhaṃ pavaṭṭetvā nīharitabbo hoti, taṃyeva rukkhaṃ chinditvā udukkhalaṃ gahetabbanti mahāsumatthero āha. Aññampi chinditvā gahetuṃ vaṭṭatīti mahāpadumatthero. Sobbhādīsu patitassāpi nisseṇiṃ bandhitvā uttāraṇe eseva nayo. Attanā bhūtagāmaṃ chinditvā nisseṇī na kātabbā, aññesaṃ katvā uddharituṃ vaṭṭatīti.

190. Dāyālimpanavatthūsu – dāyaṃ ālimpesunti vane aggiṃ adaṃsu. Ettha pana uddissānuddissavasena pārājikānantariyathullaccayapācittivatthūnaṃ anurūpato pārājikādīni akusalarāsibhāvo ca pubbe vuttanayeneva veditabbo. ‘‘Allatiṇavanappagumbādayo ḍayhantū’’ti ālimpentassa ca pācittiyaṃ. ‘‘Dabbūpakaraṇāni vinassantū’’ti ālimpentassa dukkaṭaṃ. Khiḍḍādhippāyenāpi dukkaṭanti saṅkhepaṭṭhakathāyaṃ vuttaṃ. ‘‘Yaṃkiñci allasukkhaṃ saindriyānindriyaṃ ḍayhatū’’ti ālimpentassa vatthuvasena pārājikathullaccayapācittiyadukkaṭāni veditabbāni.

Paṭaggidānaṃ pana parittakaraṇañca bhagavatā anuññātaṃ, tasmā araññe vanakammikehi vā dinnaṃ sayaṃ vā uṭṭhitaṃ aggiṃ āgacchantaṃ disvā ‘‘tiṇakuṭiyo mā vinassantū’’ti tassa aggino paṭiaggiṃ dātuṃ vaṭṭati, yena saddhiṃ āgacchanto aggi ekato hutvā nirupādāno nibbāti. Parittampi kātuṃ vaṭṭati tiṇakuṭikānaṃ samantā bhūmitacchanaṃ parikhākhaṇanaṃ vā, yathā āgato aggi upādānaṃ alabhitvā nibbāti. Etañca sabbaṃ uṭṭhiteyeva aggismiṃ kātuṃ vaṭṭati. Anuṭṭhite anupasampannehi kappiyavohārena kāretabbaṃ. Udakena pana nibbāpentehi appāṇakameva udakaṃ āsiñcitabbaṃ.

191.Āghātanavatthusmiṃ – yathā ekappahāravacane; evaṃ ‘‘dvīhi pahārehī’’ti ādivacanesupi pārājikaṃ veditabbaṃ. ‘‘Dvīhī’’ti vutte ca ekena pahārena māritepi khettameva otiṇṇattā pārājikaṃ, tīhi mārite pana visaṅketaṃ. Iti yathāparicchede vā paricchedabbhantare vā avisaṅketaṃ, paricchedātikkame pana sabbattha visaṅketaṃ hoti, āṇāpako muccati, vadhakasseva doso. Yathā ca pahāresu; evaṃ purisesupi ‘‘eko māretū’’ti vutte ekeneva mārite pārājikaṃ, dvīhi mārite visaṅketaṃ. ‘‘Dve mārentū’’ti vutte ekena vā dvīhi vā mārite pārājikaṃ, tīhi mārite visaṅketanti veditabbaṃ. Eko saṅgāme vegena dhāvato purisassa sīsaṃ asinā chindati, asīsakaṃ kabandhaṃ dhāvati, tamañño paharitvā pātesi, kassa pārājikanti vutte upaḍḍhā therā ‘‘gamanūpacchedakassā’’ti āhaṃsu. Ābhidhammikagodattatthero ‘‘sīsacchedakassā’’ti. Evarūpānipi vatthūni imassa vatthussa atthadīpane vattabbānīti.



在砍树的案例中，像捆绑的案例一样。这是一个特别的情况——如果在砍树时没有死亡，可以通过一只手砍掉树木或挖土逃走，手中有斧头或其他工具，即使因此牺牲生命，也不应砍树或挖土。为什么？因为这样做会犯波罗夷罪，违背佛陀的命令，而不是在生命的范围内行持戒律。因此，即使生命被牺牲，也不应被视为戒律的范围，而不应这样做。至于其他比丘，砍树或挖土后，应该将其移走。如果用锄头将树拔起后再移走，正如大智长老所说。大果长老也说，砍掉其他树木也可以移走。对于被压倒的树木，绑住根部以便抬起的情况也应如此。自己砍掉的树木不应移走，而是可以通过其他方式移走。
在遗产分配的案例中——"分配遗产"是指在森林中点火。在这里，关于意图和非意图的波罗夷罪、临近的偷兰遮罪和波罗夷罪的相关内容应根据之前所述的方式理解。对于"让火焚烧掉"的情况，犯了波罗夷罪。对于"让器具损坏"的情况，犯了偷兰遮罪。根据游戏的目的，犯了偷兰遮罪也是在简要的讲解中提到的。对于"让任何东西被火焚烧"的情况，应根据物品的不同，理解波罗夷罪、偷兰遮罪等。
关于火焚烧的少量物品，佛陀允许在森林中与伐木工人一起点火，因此看到点燃的火焰时，应说"草屋不要被烧掉"，以便与火一起消失的火焰可以灭掉。即使是少量的草屋，也应在周围的土地上掘洞，正如火焰来时未能被捕获而灭掉。所有这些都应在火焰升起时进行。未升起时，由未受戒的修行者以适当的方式处理。用水灭火时，仅需少量水即可。
在攻击的案例中——如同一个人被打时的情况；同样在"用两次打击"的情况下也应视为波罗夷罪。提到"用两次打击"，即使是用一次打击杀死，也因受伤而犯波罗夷罪；用三次打击则是无疑的。这样，在特定的情况下或特定的范围内，没有疑问的情况下，超出范围则在任何情况下都无疑是波罗夷罪，命令者则会被解脱，而杀人者则会受到惩罚。就像在打击的情况下；同样在对人时，如果说"一个人来杀"，用一个人杀死则是波罗夷罪，用两人杀死则是无疑的。若说"让两个人来杀"，无论是一个人还是两个人杀死都是波罗夷罪，用三个人杀死则是无疑的。一个人在战斗中快速奔跑时用刀砍下一个人的头，另一个人则用刀砍下了另一个人的头，问谁犯了波罗夷罪时，长老们说"这是对逃跑者的追击"。阿毗达摩戈达长老说"这是对头颅的砍杀"。类似的案例也应在本案例的说明中进行。

192.Takkavatthusmiṃ – aniyametvā ‘‘takkaṃ pāyethā’’ti vutte yaṃ vā taṃ vā takkaṃ pāyetvā mārite pārājikaṃ. Niyametvā pana ‘‘gotakkaṃ mahiṃsatakkaṃ ajikātakka’’nti vā, ‘‘sītaṃ uṇhaṃ dhūpitaṃ adhūpita’’nti vā vutte yaṃ vuttaṃ, tato aññaṃ pāyetvā mārite visaṅketaṃ.

Loṇasovīrakavatthusmiṃ– loṇasovīrakaṃ nāma sabbarasābhisaṅkhataṃ ekaṃ bhesajjaṃ. Taṃ kira karontā harītakāmalakavibhītakakasāve sabbadhaññāni sabbaaparaṇṇāni sattannampi dhaññānaṃ odanaṃ kadaliphalādīni sabbaphalāni vettaketakakhajjūrikaḷīrādayo sabbakaḷīre macchamaṃsakhaṇḍāni anekāni ca madhuphāṇitasindhavaloṇanikaṭukādīni bhesajjāni pakkhipitvā kumbhimukhaṃ limpitvā ekaṃ vā dve vā tīṇi vā saṃvaccharāni ṭhapenti, taṃ paripaccitvā jamburasavaṇṇaṃ hoti. Vātakāsakuṭṭhapaṇḍubhagandarādīnaṃ siniddhabhojanaṃ bhuttānañca uttarapānaṃ bhattajīraṇakabhesajjaṃ tādisaṃ natthi. Taṃ panetaṃ bhikkhūnaṃ pacchābhattampi vaṭṭati, gilānānaṃ pākatikameva, agilānānaṃ pana udakasambhinnaṃ pānaparibhogenāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Tatiyapārājikavaṇṇanā niṭṭhitā.

4. Catutthapārājikaṃ

Catusaccavidū satthā, catutthaṃ yaṃ pakāsayi;

Pārājikaṃ tassa dāni, patto saṃvaṇṇanākkamo.

Yasmā tasmā suviññeyyaṃ, yaṃ pubbe ca pakāsitaṃ;

Taṃ vajjayitvā assāpi, hoti saṃvaṇṇanā ayaṃ.

Vaggumudātīriyabhikkhuvatthuvaṇṇanā

193.Tena samayena buddho bhagavā vesāliyaṃ viharati…pe… gihīnaṃ kammantaṃ adhiṭṭhemāti gihīnaṃ khettesu ceva ārāmādīsu ca kattabbakiccaṃ adhiṭṭhāma; ‘‘evaṃ kātabbaṃ, evaṃ na kātabba’’nti ācikkhāma ceva anusāsāma cāti vuttaṃ hoti. Dūteyyanti dūtakammaṃ. Uttarimanussadhammassāti manusse uttiṇṇadhammassa; manusse atikkamitvā brahmattaṃ vā nibbānaṃ vā pāpanakadhammassāti attho. Uttarimanussānaṃ vā seṭṭhapurisānaṃ jhāyīnañca ariyānañca dhammassa. Asuko bhikkhūtiādīsu attanā evaṃ mantayitvā pacchā gihīnaṃ bhāsantā ‘‘buddharakkhito nāma bhikkhu paṭhamassa jhānassa lābhī, dhammarakkhito dutiyassā’’ti evaṃ nāmavaseneva vaṇṇaṃ bhāsiṃsūti veditabbo. Tattha esoyeva kho āvuso seyyoti kammantādhiṭṭhānaṃ dūteyyaharaṇañca bahusapattaṃ mahāsamārambhaṃ na ca samaṇasāruppaṃ. Tato pana ubhayatopi eso eva seyyo pāsaṃsataro sundarataro yo amhākaṃ gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇo bhāsito. Kiṃ vuttaṃ hoti? Iriyāpathaṃ saṇṭhapetvā nisinnaṃ vā caṅkamantaṃ vā pucchantānaṃ vā apucchantānaṃ vā gihīnaṃ ‘‘ayaṃ asuko nāma bhikkhu paṭhamassa jhānassa lābhī’’ti evamādinā nayena yo amhākaṃ aññena aññassa uttarimanussadhammassa vaṇṇo bhāsito bhavissati, eso eva seyyoti. Anāgatasambandhe pana asati na etehi so tasmiṃ khaṇe bhāsitova yasmā na yujjati, tasmā anāgatasambandhaṃ katvā ‘‘yo evaṃ bhāsito bhavissati, so eva seyyo’’ti evamettha attho veditabbo. Lakkhaṇaṃ pana saddasatthato pariyesitabbaṃ.



在砍树的案例中——若说“砍树”，无论是什么树，砍后杀死则犯波罗夷罪。但若说“特定的树木，比如牛树、马树、阿吉卡树”或“冷的、热的、熏过的、未熏过的”，若如此说，砍掉后杀人则没有疑问。
在盐水和醋的案例中——盐和醋是指一种调味品。制作时，使用绿香果、苦香果、各种谷物、七种谷物的米饭、香蕉等所有水果，混合各种鱼肉块和多种蜜糖等药材，放入瓶口，密封后放置一至三年，经过处理后呈现出橙色。对于风湿性关节炎、白癜风等病人，食用后没有其他药物。这种药物也适合比丘们在吃过饭后使用，通常适合病人，健康者则通过饮水来使用。
关于《佛教戒律的描述》
第三波罗夷罪的描述已完成。
第四波罗夷罪
四圣谛的知者，第四个他所宣示的；波罗夷罪现在，已达戒律的说明。
因此，应该明了，之前所述的；若不遵守此戒，则此戒律的说明成立。
关于喜悦的比丘的案例的描述
那时，佛陀在维萨里居住……，关于家庭的工作，指的是在家庭的田地和园林等应做的工作；“应如此做，不应如此做”，这是对他所说的进行解释和教导。使者是指使者的工作。关于超人间法，是指超越人类的法；超越人类的法是指天人或涅槃的法。关于超人间者的最上人、修行者和圣者的法。关于某位比丘等的说法，自己思考后，随后向家庭的人说：“受佛保护的比丘是第一禅的获得者，受法保护的则是第二禅的获得者。”因此，应理解为以名义为基础的描述。在这里，确实是更好的工作和使者的任务，广泛的努力，而不是比丘的样子。然后，无论是两者，都是更优越的、更加赞美的、更加美丽的，关于我们家庭的彼此之间的超人间法的描述。意即，通过保持行走的姿势，坐着或走动，询问或不询问家庭的人：“这是某位比丘第一禅的获得者。”通过这种方式，关于我们彼此之间的超人间法的描述将会成立，这就是更好的。关于未来的关系，若不在此时说出，则不应使用这些，因此，关于未来的关系，若说“这样说的将会更好”，则应理解为如此。特征应从声音中寻找。

194.Vaṇṇavā ahesunti aññoyeva nesaṃ abhinavo sarīravaṇṇo uppajji, tena vaṇṇena vaṇṇavanto ahesuṃ. Pīṇindriyāti pañcahi pasādehi abhiniviṭṭhokāsassa paripuṇṇattā manacchaṭṭhānaṃ indriyānaṃ amilātabhāvena pīṇindriyā. Pasannamukhavaṇṇāti kiñcāpi avisesena vaṇṇavanto sarīravaṇṇato pana nesaṃ mukhavaṇṇo adhikataraṃ pasanno; accho anāvilo parisuddhoti attho. Vippasannachavivaṇṇāti yena ca te mahākaṇikārapupphādisadisena vaṇṇena vaṇṇavanto, tādiso aññesampi manussānaṃ vaṇṇo atthi. Yathā pana imesaṃ; evaṃ na tesaṃ chavivaṇṇo vippasanno. Tena vuttaṃ – ‘‘vippasannachavivaṇṇā’’ti. Itiha te bhikkhū neva uddesaṃ na paripucchaṃ na kammaṭṭhānaṃ anuyuñjantā. Atha kho kuhakatāya abhūtaguṇasaṃvaṇṇanāya laddhāni paṇītabhojanāni bhuñjitvā yathāsukhaṃ niddārāmataṃ saṅgaṇikārāmatañca anuyuñjantā imaṃ sarīrasobhaṃ pāpuṇiṃsu, yathā taṃ bālā bhantamigappaṭibhāgāti.

Vaggumudātīriyāti vaggumudātīravāsino. Kacci bhikkhave khamanīyanti bhikkhave kacci tumhākaṃ idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ khamanīyaṃ sakkā khamituṃ sahituṃ pariharituṃ na kiñci dukkhaṃ uppādetīti. Kacci yāpanīyanti kacci sabbakiccesu yāpetuṃ gametuṃ sakkā, na kiñci antarāyaṃ dassetīti. Kucchi parikantoti kucchi parikantito varaṃ bhaveyya; ‘‘parikatto’’tipi pāṭho yujjati. Evaṃ vaggumudātīriye anekapariyāyena vigarahitvā idāni yasmā tehi katakammaṃ corakammaṃ hoti, tasmā āyatiṃ aññesampi evarūpassa kammassa akaraṇatthaṃ atha kho bhagavā bhikkhū āmantesi.



“色彩美丽”是指他们的身体色彩是新生的，因而他们的色彩美丽。关于“丰盈的感官”，是指由于五种感官的完全、充实，心意安稳，感官的敏锐度不减，故称为“丰盈的感官”。关于“面容愉悦”，虽然没有特别的区别，但他们的面容比身体的色彩更为愉悦；面容清晰、毫无污垢。关于“清晰的肤色”，他们的肤色如同大金色花瓣般美丽，其他人也有这样的肤色。就像这些人一样，他们的肤色并不清晰。因此说：“肤色清晰”。在这里，这些比丘既不进行问讯，也不进行询问，也不修行。然后因为虚伪的、非真实的特质，获得了美味的食物，享受着安适的睡眠和聚会，达到了身体的美丽，正如那些愚者所说的“像一只美丽的羚羊”。
关于“喜悦的比丘”是指喜悦的比丘的居住。比丘们，是否感到愉快？比丘们，你们是否能够承受这个四轮的、九个门的身体，能够忍受、能够承载，且没有任何痛苦的出现？是否能够在所有事务中，能够迁移、能够前往，而没有任何障碍出现？关于“肚子充实”，肚子充实是指肚子充实的状态；“充实”的说法也适用。因此，在喜悦的比丘中，以多种方式进行深入讨论，现在因为这些行为而形成了盗贼的行为，因此为了避免他人也做出这样的行为，佛陀对比丘们进行了劝诫。

195. Āmantetvā ca pana ‘‘pañcime bhikkhave mahācorā’’tiādimāha. Tattha santo saṃvijjamānāti atthi ceva upalabbhanti cāti vuttaṃ hoti. Idhāti imasmiṃ sattaloke. Evaṃ hotīti evaṃ pubbabhāge icchā uppajjati. Kudāssu nāmāhanti ettha suiti nipāto; kudā nāmāti attho. So aparena samayenāti so pubbabhāge evaṃ cintetvā anukkamena parisaṃ vaḍḍhento panthadūhanakammaṃ paccantimagāmavilopanti evamādīni katvā vepullappattapariso hutvā gāmepi agāme, janapadepi ajanapade karonto hananto ghātento chindanto chedāpento pacanto pācento.

Iti bāhirakamahācoraṃ dassetvā tena sadise sāsane pañca mahācore dassetuṃ ‘‘evameva kho’’tiādimāha. Tattha pāpabhikkhunoti aññesu ṭhānesu mūlacchinno pārājikappatto ‘‘pāpabhikkhū’’ti vuccati. Idha pana pārājikaṃ anāpanno icchācāre ṭhito khuddānukhuddakāni sikkhāpadāni madditvā vicaranto ‘‘pāpabhikkhū’’ti adhippeto. Tassāpi bāhirakacorassa viya pubbabhāge evaṃ hoti – ‘‘kudāssu nāmāhaṃ…pe… parikkhārāna’’nti. Tattha sakkatoti sakkārappatto. Garukatoti garukārappatto. Mānitoti manasā piyāyito. Pūjitoti catupaccayābhihārapūjāya pūjito. Apacitoti apacitippatto. Tattha yassa cattāro paccaye sakkaritvā suṭṭhu abhisaṅkhate paṇītapaṇīte katvā denti, so sakkato. Yasmiṃ garubhāvaṃ paccupetvā denti, so garukato. Yaṃ manasā piyāyanti, so mānito. Yassa sabbampetaṃ karonti, so pūjito. Yassa abhivādanapaccuṭṭhānaañjalikammādivasena paramanipaccakāraṃ karonti, so apacito. Imassa ca pana sabbampi imaṃ lokāmisaṃ patthayamānassa evaṃ hoti.

So aparena samayenāti so pubbabhāge evaṃ cintetvā anukkamena sikkhāya atibbagārave uddhate unnaḷe capale mukhare vikiṇṇavāce muṭṭhassatī asampajāne pākatindriye ācariyupajjhāyehi pariccattake lābhagaruke pāpabhikkhū saṅgaṇhitvā iriyāpathasaṇṭhapanādīni kuhakavattāni sikkhāpetvā ‘‘ayaṃ thero asukasmiṃ nāma senāsane vassaṃ upagamma vattapaṭipattiṃ pūrayamāno vassaṃ vasitvā niggato’’ti lokasammatasenāsanasaṃvaṇṇanādīhi upāyehi lokaṃ paripācetuṃ paṭibalehi jātakādīsu kataparicayehi sarasampannehi pāpabhikkhūhi saṃvaṇṇiyamānaguṇo hutvā satena vā sahassena vā parivuto…pe… bhesajjaparikkhārānaṃ. Ayaṃ bhikkhave paṭhamo mahācoroti ayaṃ sandhicchedādicorako viya na ekaṃ kulaṃ na dve, atha kho mahājanaṃ vañcetvā catupaccayagahaṇato ‘‘paṭhamo mahācoro’’ti veditabbo. Ye pana suttantikā vā ābhidhammikā vā vinayadharā vā bhikkhū bhikkhācāre asampajjamāne pāḷiṃ vācentā aṭṭhakathaṃ kathentā anumodanāya dhammakathāya iriyāpathasampattiyā ca lokaṃ pasādentā janapadacārikaṃ caranti sakkatā garukatā mānitā pūjitā apacitā, te ‘‘tantipaveṇighaṭanakā sāsanajotakā’’ti veditabbā.


他说：“这五位比丘是大盗。”这里所说的“存在且可得”，是指在这个世间是存在的。这样说，“这样是的”，是指在以前的某个时候，欲望产生了。“何时称为”在这里是个疑问词；“何时”是指什么。后面所说的，是指在前面思考后，逐渐增加人群，进行偷窃等行为，最终形成了庞大的团体，甚至在村庄和城市中进行杀戮、屠杀、砍伐、破坏、煮食等行为。
因此，通过展示外部的大盗，接着提到相似的教义中的五位大盗，便说：“确实如此。”这里的“恶比丘”是指在其他地方被称为“根本破戒”的比丘。在这里，指的是未犯波罗夷罪、处于欲望中的比丘，践踏小戒条而游荡，称为“恶比丘”。这也像外部的大盗一样，前面是这样说的——“何时称为……以及……物品。”这里的“可尊重者”是指被尊重的人。“重者”是指被重视的人。“受人尊敬者”是指心中所喜爱的人。“受人崇敬者”是指通过四种供养而被崇敬的人。“未被采纳者”是指未被重视的人。在这里，若有四种供养被给予并被很好地思考、精心制作而给予，则他是可尊重的；若给予他重的供养，则他是重者；若心中所喜爱，则他是受人尊敬者；若给予他所有这些，则他是受人崇敬者；若通过礼敬、起立、合掌等行为而表现出极大的尊重，则他是未被采纳者。对于这些在世间所渴望的，都是如此。
所以在后来的某个时候，他在前面思考后，逐渐修习，因而产生了轻浮、无知、无知的言辞，表现出愚昧的行为，放弃了重大的利益，成为恶比丘，聚集在一起，进行行走、坐下、询问等行为，称为“这位长老在某个住处住了，正在进行修行，完成了修行，离开了”，通过当地的名声和方式，来引导世人，借助过去的经验，成为善于交际的恶比丘，伴随百或千人……以及……药物的供养。这位比丘是第一位大盗，像是通过破坏而形成的盗贼，不是一个家庭，不是两个家庭，而是欺骗了大众，因而被称为“第一位大盗”。而那些在修行中，或在经典中，或在戒律中，或在乞食时，未能谨慎，诵读经文，讨论注释，赞同法义，保持行走的姿势，尊重、重视、受人尊敬、未被采纳的比丘们，称为“传法的光辉”。


Tathāgatappaveditanti tathāgatena paṭividdhaṃ paccakkhakataṃ jānāpitaṃ vā. Attano dahatīti parisamajjhe pāḷiñca aṭṭhakathañca saṃsanditvā madhurena sarena pasādanīyaṃ suttantaṃ kathetvā dhammakathāvasena acchariyabbhutajātena viññūjanena ‘‘aho, bhante, pāḷi ca aṭṭhakathā ca suparisuddhā, kassa santike uggaṇhitthā’’ti pucchito ‘‘ko amhādise uggahāpetuṃ samattho’’ti ācariyaṃ anuddisitvā attanā paṭividdhaṃ sayambhuñāṇādhigataṃ dhammavinayaṃ pavedeti. Ayaṃ tathāgatena satasahassakappādhikāni cattāri asaṅkheyyāni pāramiyo pūretvā kicchena kasirena paṭividdhadhammatthenako dutiyo mahācoro.

Suddhaṃ brahmacārinti khīṇāsavabhikkhuṃ. Parisuddhaṃ brahmacariyaṃ carantanti nirupakkilesaṃ seṭṭhacariyaṃ carantaṃ; aññampi vā anāgāmiṃ ādiṃ katvā yāva sīlavantaṃ puthujjanaṃ avippaṭisārādivatthukaṃ parisuddhaṃ brahmacariyaṃ carantaṃ. Amūlakena abrahmacariyena anuddhaṃsetīti tasmiṃ puggale avijjamānena antimavatthunā anuvadati codeti; ayaṃ vijjamānaguṇamakkhī ariyaguṇatthenako tatiyo mahācoro.

Garubhaṇḍāni garuparikkhārānīti yathā adinnādāne ‘‘caturo janā saṃvidhāya garubhaṇḍaṃ avāharu’’nti (pari. 479) ettha pañcamāsakagghanakaṃ ‘‘garubhaṇḍa’’nti vuccati, idha pana na evaṃ. Atha kho ‘‘pañcimāni, bhikkhave, avissajjiyāni na vissajjetabbāni saṅghena vā gaṇena vā puggalena vā. Vissajjitānipi avissajjitāni honti. Yo vissajjeyya, āpatti thullaccayassa. Katamāni pañca? Ārāmo, ārāmavatthu…pe… dārubhaṇḍaṃ, mattikābhaṇḍa’’nti vacanato avissajjitabbattā garubhaṇḍāni. ‘‘Pañcimāni, bhikkhave, avebhaṅgiyāni na vibhajitabbāni saṅghena vā gaṇena vā puggalena vā. Vibhattānipi avibhattāni honti. Yo vibhajeyya, āpatti thullaccayassa. Katamāni pañca? Ārāmo, ārāmavatthu…pe… dārubhaṇḍaṃ, mattikābhaṇḍa’’nti (cūḷava. 322) vacanato avebhaṅgiyattā sādhāraṇaparikkhārabhāvena garuparikkhārāni. Ārāmo ārāmavatthūtiādīsu yaṃ vattabbaṃ taṃ sabbaṃ ‘‘pañcimāni, bhikkhave, avissajjiyānī’’ti khandhake āgatasuttavaṇṇanāyameva bhaṇissāma. Tehi gihī saṅgaṇhātīti tāni datvā datvā gihīṃ saṅgaṇhāti anuggaṇhāti. Upalāpetīti ‘‘aho amhākaṃ ayyo’’ti evaṃ lapanake anubandhanake sasnehe karoti. Ayaṃ avissajjiyaṃ avebhaṅgiyañca garuparikkhāraṃ tathābhāvato thenetvā gihi saṅgaṇhanako catuttho mahācoro. So ca panāyaṃ imaṃ garubhaṇḍaṃ kulasaṅgaṇhanatthaṃ vissajjento kuladūsakadukkaṭaṃ āpajjati. Pabbājanīyakammāraho ca hoti. Bhikkhusaṅghaṃ abhibhavitvā issaravatāya vissajjento thullaccayaṃ āpajjati. Theyyacittena vissajjento bhaṇḍaṃ agghāpetvā kāretabboti.


这些是用于语言学术用途，请完整直译成简体中文：
如来所说的是指如来所证悟的、亲身体验的或者宣说的。"归于自己"是指在大众中比较经文和注释,用悦耳的声音讲述令人信服的经典,通过说法使智者感到稀有奇特,当被问到"啊,尊者,经文和注释如此纯净,您是跟谁学的?"时,回答说"谁能教导像我这样的人",不提及老师,而说是自己证悟、自己智慧获得的法和律。这种人就像如来历经四阿僧祇劫十万大劫修习波罗蜜,艰难证悟的法的盗贼,是第二个大盗。
"清净的梵行者"是指漏尽的比丘。"行清净梵行"是指行无染污的最高行为;或者从阿那含开始直到持戒的凡夫,行以无悔等为基础的清净梵行。"以无根据的非梵行诽谤"是指以那个人不存在的最严重的罪过来指责、控告;这种抹杀存在的功德、盗取圣者功德的人是第三个大盗。
"重物、重要物品"就像在不与取中说的"四人商议偷走重物",这里五摩沙迦价值的被称为"重物",但这里不是这个意思。而是指"比丘们,这五种不可舍弃的东西,僧团、僧众或个人都不应舍弃。即使舍弃了也算没舍弃。谁舍弃就犯偷兰遮罪。哪五种?园林、园林地……木制品、陶制品。"因为不可舍弃所以是重物。"比丘们,这五种不可分割的东西,僧团、僧众或个人都不应分割。即使分割了也算没分割。谁分割就犯偷兰遮罪。哪五种?园林、园林地……木制品、陶制品。"因为不可分割所以是共有的重要物品。关于园林、园林地等应该说的,我们都会在"比丘们,这五种不可舍弃的东西"的犍度经文注释中说明。"用这些讨好在家人"是指不断给予这些东西来讨好、帮助在家人。"讨好"是指使他们说"啊,这是我们的尊者"这样亲近、依附、有感情。这种偷取不可舍弃、不可分割的重要物品来讨好在家人的是第四个大盗。这种人为了讨好家族而舍弃这些重物,会犯污家的突吉罗罪。应该被驱逐出僧团。如果以权威压制僧团而舍弃,会犯偷兰遮罪。如果以偷盗心舍弃,应该估价物品后处罚。


Ayaṃ aggo mahācoroti ayaṃ imesaṃ corānaṃ jeṭṭhacoro; iminā sadiso coro nāma natthi, yo pañcindriyaggahaṇātītaṃ atisaṇhasukhumaṃ lokuttaradhammaṃ theneti. Kiṃ pana sakkā lokuttaradhammo hiraññasuvaṇṇādīni viya vañcetvā thenetvā gahetunti? Na sakkā, tenevāha – ‘‘yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapatī’’ti. Ayañhi attani asantaṃ taṃ dhammaṃ kevalaṃ ‘‘atthi mayhaṃ eso’’ti ullapati, na pana sakkoti ṭhānā cāvetuṃ, attani vā saṃvijjamānaṃ kātuṃ. Atha kasmā coroti vuttoti? Yasmā taṃ ullapitvā asantasambhāvanāya uppanne paccaye gaṇhāti. Evañhi gaṇhatā te paccayā sukhumena upāyena vañcetvā thenetvā gahitā honti. Tenevāha – ‘‘taṃ kissa hetu? Theyyāya vo bhikkhave raṭṭhapiṇḍo bhutto’’ti. Ayañhi ettha attho – yaṃ avocumha – ‘‘ayaṃ aggo mahācoro, yo asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapatī’’ti . Taṃ kissa hetūti kena kāraṇena etaṃ avocumhāti ce. ‘‘Theyyāya vo bhikkhave raṭṭhapiṇḍo bhutto’’ti bhikkhave yasmā so tena raṭṭhapiṇḍo theyyāya theyyacittena bhutto hoti. Ettha hi vokāro ‘‘ye hi vo ariyā araññavanapatthānī’’tiādīsu (ma. ni. 1.35-36) viya padapūraṇamatte nipāto. Tasmā ‘‘tumhehi bhutto’’ti evamassa attho na daṭṭhabbo.

Idāni tamevatthaṃ gāthāhi vibhūtataraṃ karonto ‘‘aññathā santa’’ntiādimāha. Tattha aññathā santanti aparisuddhakāyasamācārādikena aññenākārena santaṃ. Aññathā yo pavedayeti parisuddhakāyasamācārādikena aññena ākārena yo pavedeyya. ‘‘Paramaparisuddho ahaṃ, atthi me abbhantare lokuttaradhammo’’ti evaṃ jānāpeyya. Pavedetvā ca pana tāya pavedanāya uppannaṃ bhojanaṃ arahā viya bhuñjati. Nikacca kitavasseva bhuttaṃ theyyena tassa tanti nikaccāti vañcetvā aññathā santaṃ aññathā dassetvā. Agumbaagacchabhūtameva sākhāpalāsapallavādicchādanena gumbamiva gacchamiva ca attānaṃ dassetvā. Kitavassevāti vañcakassa kerāṭikassa gumbagacchasaññāya araññe āgatāgate sakuṇe gahetvā jīvitakappakassa sākuṇikasseva. Bhuttaṃ theyyena tassa tanti tassāpi anarahantasseva sato arahantabhāvaṃ dassetvā laddhabhojanaṃ bhuñjato; yaṃ taṃ bhuttaṃ taṃ yathā sākuṇikakitavassa nikacca vañcetvā sakuṇaggahaṇaṃ, evaṃ manusse vañcetvā laddhassa bhojanassa bhuttattā theyyena bhuttaṃ nāma hoti.

Imaṃ pana atthavasaṃ ajānantā ye evaṃ bhuñjanti, kāsāvakaṇṭhā…pe… nirayaṃ te upapajjare kāsāvakaṇṭhāti kāsāvena veṭhitakaṇṭhā. Ettakameva ariyaddhajadhāraṇamattaṃ, sesaṃ sāmaññaṃ natthīti vuttaṃ hoti. ‘‘Bhavissanti kho panānanda anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā’’ti (ma. ni. 

这是最大的大盗,是这些盗贼中的首领;没有比这更大的盗贼了,他偷取超越五根所能把握的极其微妙的出世间法。但是,出世间法真的能像金银等物一样被欺骗偷取吗?不能,所以说"他宣称自己没有、不真实的上人法"。这种人宣称自己没有的法,仅仅说"我有这个",但不能使它离开原位,也不能使它在自己身上出现。那为什么称他为盗贼呢?因为他宣称后,获得了由于不实的尊敬而生起的供养。这样获得的供养,就是用微妙的方法欺骗偷取而得到的。所以说"为什么呢?比丘们,你们以偷盗的方式吃了国家的施食"。这里的意思是:我们所说的"这是最大的大盗,宣称自己没有、不真实的上人法"。为什么这么说呢?因为"比丘们,你们以偷盗的方式吃了国家的施食",比丘们,因为他以偷盗心吃了国家的施食。这里的"vo"只是填充词,如"ye hi vo ariyā araññavanapatthānī"等句中一样。所以不应理解为"你们吃了"。
现在用偈颂更清楚地说明这个意思,说"以不同的方式存在"等。这里"以不同的方式存在"是指以不清净的身行等其他方式存在。"以不同的方式宣称"是指以清净的身行等其他方式宣称。让人知道"我是最清净的,我内心有出世间法"。宣称后,像阿罗汉一样享用由于这种宣称而得到的食物。"欺骗者偷盗而食"中,"欺骗"是指欺骗,把以不同方式存在的显示为不同的样子。把不是灌木丛、不是树木的,用树枝树叶等遮蔽,显示为像灌木丛、像树木一样。"欺骗者"是指欺骗者、狡猾者,像在森林中以为是灌木丛树木而抓捕飞来飞去的鸟的捕鸟人一样。"偷盗而食"是指那个不是阿罗汉的人显示自己是阿罗汉而获得食物并食用;那个食物就像捕鸟人欺骗抓捕鸟一样,因为是欺骗人而获得的食物,所以称为偷盗而食。
不知道这个道理而这样食用的人,"披着袈裟的人……他们会堕入地狱"。"披着袈裟的人"是指用袈裟围着脖子的人。这只是披着圣者的标志而已,其余的沙门性质是没有的。如"阿难,未来会有一些披着袈裟的人"等。

3.380) evaṃ vuttadussīlānaṃ etaṃ adhivacanaṃ. Pāpadhammāti lāmakadhammā. Asaññatāti kāyādīhi asaññatā. Pāpāti lāmakapuggalā. Pāpehi kammehīti tehi karaṇakāle ādīnavaṃ adisvā katehi paravañcanādīhi pāpakammehi. Nirayaṃ te upapajjareti nirassādaṃ duggatiṃ te upapajjanti; tasmā seyyo ayoguḷoti gāthā. Tassattho – sacāyaṃ dussīlo asaññato icchācāre ṭhito kuhanāya lokaṃ vañcako puggalo tattaṃ aggisikhūpamaṃ ayoguḷaṃ bhuñjeyya ajjhohareyya, tassa yañcetaṃ raṭṭhapiṇḍaṃ bhuñjeyya, yañcetaṃ ayoguḷaṃ, tesu dvīsu ayoguḷova bhutto seyyo sundarataro paṇītataro ca bhaveyya, na hi ayoguḷassa bhuttattā samparāye sabbaññutañāṇenāpi dujjānaparicchedaṃ dukkhaṃ anubhavati. Evaṃ paṭiladdhassa pana tassa raṭṭhapiṇḍassa bhuttattā samparāye vuttappakāraṃ dukkhaṃ anubhoti, ayañhi koṭippatto micchājīvoti.

Evaṃ pāpakiriyāya anādīnavadassāvīnaṃ ādīnavaṃ dassetvā ‘‘atha kho bhagavā vaggumudātīriye bhikkhū anekapariyāyena vigarahitvā dubbharatāya dupposatāya…pe… imaṃ sikkhāpadaṃ uddiseyyāthā’’ti ca vatvā catutthapārājikaṃ paññapento ‘‘yo pana bhikkhu anabhijāna’’nti ādimāha.

Evaṃ mūlacchejjavasena daḷhaṃ katvā catutthapārājike paññatte aparampi anuppaññattatthāya adhimānavatthu udapādi. Tassuppattidīpanatthaṃ etaṃ vuttaṃ – ‘‘evañcidaṃ bhagavatā bhikkhūnaṃ sikkhāpadaṃ paññattaṃ hotī’’ti.

Adhimānavatthuvaṇṇanā



这些是用于语言学术用途，请完整直译成简体中文：
3.380）这是对那些被称为恶戒者的描述。"恶法"是指低劣的法。"不自制"是指身等不自制。"恶人"是指低劣的人。"以恶业"是指在造作时没有看到过患而造作的欺骗他人等恶业。"他们会堕入地狱"是指他们会堕入无乐的恶趣；因此"铁丸更好"这个偈颂。其意思是：如果这个恶戒、不自制、处于欲望行为中、以欺骗欺骗世人的人吞食像火焰一样炽热的铁丸，他所吃的国家施食和铁丸，在这两者之间，吃铁丸反而更好、更美、更殊胜，因为吃了铁丸不会在来世经受连佛陀的一切智也难以确定界限的痛苦。但因为吃了这样获得的国家施食，在来世会经受所说的那种痛苦，这是邪命的极致。
这样向那些不见恶行过患的人显示过患后，说"于是世尊以种种方式呵责喜悦的比丘们，说他们难养、难满足……你们应当如此制定学处"，制定第四波罗夷戒，说"若比丘不知"等。
这样以断根的方式坚固地制定第四波罗夷戒后，为了进一步制定，又生起了增上慢的事件。为了说明其生起，所以说"世尊为比丘们如此制定学处"。
增上慢事件的解释

196. Tattha adiṭṭhe diṭṭhasaññinoti arahatte ñāṇacakkhunā adiṭṭheyeva ‘‘diṭṭhaṃ amhehi arahatta’’nti diṭṭhasaññino hutvā. Esa nayo appattādīsu. Ayaṃ pana viseso – appatteti attano santāne uppattivasena appatte. Anadhigateti maggabhāvanāya anadhigate; appaṭiladdhetipi attho. Asacchikateti appaṭividdhe paccavekkhaṇavasena vā appaccakkhakate. Adhimānenāti adhigatamānena; ‘‘adhigatā maya’’nti evaṃ uppannamānenāti attho, adhikamānena vā thaddhamānenāti attho. Aññaṃ byākariṃsūti arahattaṃ byākariṃsu; ‘‘pattaṃ āvuso amhehi arahattaṃ, kataṃ karaṇīya’’nti bhikkhūnaṃ ārocesuṃ. Tesaṃ maggena appahīnakilesattā kevalaṃ samathavipassanābalena vikkhambhitakilesānaṃ aparena samayena tathārūpapaccayasamāyoge rāgāya cittaṃ namati; rāgatthāya namatīti attho. Esa nayo itaresu.

Tañcakho etaṃ abbohārikanti tañca kho etaṃ tesaṃ aññabyākaraṇaṃ abbohārikaṃ āpattipaññāpane vohāraṃ na gacchati; āpattiyā aṅgaṃ na hotīti attho.

Kassa panāyaṃ adhimāno uppajjati, kassa nuppajjatīti? Ariyasāvakassa tāva nuppajjati so hi maggaphalanibbānapahīnakilesaavasiṭṭhakilesapaccavekkhaṇena sañjātasomanasso ariyaguṇapaṭivedhe nikkaṅkho. Tasmā sotāpannādīnaṃ ‘‘ahaṃ sakadāgāmī’’tiādivasena adhimāno nuppajjati. Dussīlassa nuppajjati, so hi ariyaguṇādhigame nirāsova. Sīlavatopi pariccattakammaṭṭhānassa niddārāmatādimanuyuttassa nuppajjati. Suparisuddhasīlassa pana kammaṭṭhāne appamattassa nāmarūpaṃ vavatthapetvā paccayapariggahena vitiṇṇakaṅkhassa tilakkhaṇaṃ āropetvā saṅkhāre sammasantassa āraddhavipassakassa uppajjati, uppanno ca suddhasamathalābhiṃ vā suddhavipassanālābhiṃ vā antarā ṭhapeti, so hi dasapi vīsatipi tiṃsampi vassāni kilesasamudācāraṃ apassitvā ‘‘ahaṃ sotāpanno’’ti vā ‘‘sakadāgāmī’’ti vā ‘‘anāgāmī’’ti vā maññati. Samathavipassanālābhiṃ pana arahatteyeva ṭhapeti. Tassa hi samādhibalena kilesā vikkhambhitā, vipassanābalena saṅkhārā supariggahitā, tasmā saṭṭhimpi vassāni asītimpi vassāni vassasatampi kilesā na samudācaranti, khīṇāsavasseva cittacāro hoti. So evaṃ dīgharattaṃ kilesasamudācāraṃ apassanto antarā aṭhatvāva ‘‘arahā aha’’nti maññatīti.

Savibhaṅgasikkhāpadavaṇṇanā



在这里,"未见而认为已见"是指在未用智慧眼见到阿罗汉果时,认为"我们已见到阿罗汉果"。对于未得等也是同样的道理。但有以下区别:"未得"是指在自己相续中未生起;"未证"是指通过道的修习未证得;也可以理解为未获得;"未作证"是指未通达,或者未通过省察而亲自证实。"增上慢"是指已证得的慢;意思是生起"我已证得"这样的慢,或者是指过度的慢、僵硬的慢。"宣称其他"是指宣称阿罗汉果;向比丘们宣告"朋友们,我们已得阿罗汉果,所作已办"。由于他们的烦恼未被道所断,仅仅通过止观的力量压制烦恼,在后来遇到那样的因缘时,心倾向于贪欲;意思是倾向于贪欲。对于其他的也是同样的道理。
"这确实是无效的"是指他们的这种宣称在制定戒条时是无效的,不能成为戒条;意思是不能成为犯戒的要素。
那么,这种增上慢会生起在谁身上,不会生起在谁身上呢?首先,不会生起在圣弟子身上,因为他通过观察道果涅槃、已断的烦恼和剩余的烦恼而生起喜悦,对于证悟圣者功德没有怀疑。因此,预流者等不会生起"我是一来者"等增上慢。不会生起在恶戒者身上,因为他对于证得圣者功德没有希望。也不会生起在有戒但放弃禅修、沉溺于睡眠等的人身上。但会生起在戒清净、不放逸修习禅观、确定名色、通过把握因缘而度疑、观察三相、修习观的人身上。生起后,会使纯粹得止或纯粹得观的人中途停止,因为他们十年、二十年或三十年没有看到烦恼生起,就认为"我是预流者"或"一来者"或"不还者"。但对于得止观的人,则会使他们停止在阿罗汉果上。因为通过定力压制烦恼,通过观力很好地把握诸行,所以六十年、八十年或一百年烦恼都不生起,心行就像漏尽者一样。他这样长时间看不到烦恼生起,不中途停止,就认为"我是阿罗汉"。
有分别学处的解释

197.Anabhijānanti na abhijānaṃ. Yasmā panāyaṃ anabhijānaṃ samudācarati, svassa santāne anuppanno ñāṇena ca asacchikatoti abhūto hoti. Tenassa padabhājane ‘‘asantaṃ abhūtaṃ asaṃvijjamāna’’nti vatvā ‘‘ajānanto apassanto’’ti vuttaṃ .

Uttarimanussadhammanti uttarimanussānaṃ jhāyīnañceva ariyānañca dhammaṃ. Attupanāyikanti attani taṃ upaneti, attānaṃ vā tattha upanetīti attupanāyiko, taṃ attupanāyikaṃ; evaṃ katvā samudācareyyāti sambandho. Padabhājane pana yasmā uttarimanussadhammo nāma jhānaṃ vimokkhaṃ samādhi samāpatti ñāṇadassanaṃ…pe… suññāgāre abhiratīti evaṃ jhānādayo anekadhammā vuttā. Tasmā tesaṃ sabbesaṃ vasena attupanāyikabhāvaṃ dassento ‘‘te vā kusale dhamme attani upanetī’’ti bahuvacananiddesaṃ akāsi. Tattha ‘‘ete dhammā mayi sandissantī’’ti samudācaranto attani upaneti. ‘‘Ahaṃ etesu sandissāmī’’ti samudācaranto attānaṃ tesu upanetīti veditabbo.

Alamariyañāṇadassananti ettha lokiyalokuttarā paññā jānanaṭṭhena ñāṇaṃ, cakkhunā diṭṭhamiva dhammaṃ paccakkhakaraṇato dassanaṭṭhena dassananti ñāṇadassanaṃ. Ariyaṃ visuddhaṃ uttamaṃ ñāṇadassananti ariyañāṇadassanaṃ. Alaṃ pariyattaṃ kilesaviddhaṃsanasamatthaṃ ariyañāṇadassanamettha, jhānādibhede uttarimanussadhamme alaṃ vā ariyañāṇadassanamassāti alamariyañāṇadassano, taṃ alamariyañāṇadassanaṃ uttarimanussadhammanti evaṃ padatthasambandho veditabbo. Tattha yena ñāṇadassanena so alamariyañāṇadassanoti vuccati. Tadeva dassetuṃ ‘‘ñāṇanti tisso vijjā, dassananti yaṃ ñāṇaṃ taṃ dassanaṃ; yaṃ dassanaṃ taṃ ñāṇa’’nti vijjāsīsena padabhājanaṃ vuttaṃ. Mahaggatalokuttarā panettha sabbāpi paññā ‘‘ñāṇa’’nti veditabbā.

Samudācareyyāti vuttappakārametaṃ uttarimanussadhammaṃ attupanāyikaṃ katvā āroceyya. Itthiyā vātiādi pana ārocetabbapuggalanidassanaṃ. Etesañhi ārocite ārocitaṃ hoti na devamārabrahmānaṃ, nāpi petayakkhatiracchānagatānanti. Iti jānāmi iti passāmīti samudācaraṇākāranidassanametaṃ. Padabhājane panassa ‘‘jānāmahaṃ ete dhamme, passāmahaṃ ete dhamme’’ti idaṃ tesu jhānādīsu dhammesu jānanapassanānaṃ pavattidīpanaṃ, ‘‘atthi ca me ete dhammā’’tiādi attupanāyikabhāvadīpanaṃ .



"不知"是指没有认识。由于这个人不知而行，未在自己相续中生起的智慧和不真实的认知，因此被称为"未生起"。因此在其用词中说"不真实的未生起、不被认识"而说"不知、不见"。
"超人法"是指对于超人中修行者和圣者的法。 "自我引导"是指引导自己，或在其中引导自己，这样引导称为自我引导；这样做就能生起联系。在用词中，由于超人法是指禅定、解脱、定、见等……在空寂处乐于其中，因此诸多法如禅等被提到。因此为了显示它们的自我引导性，便说"这些善法引导自己"。在这里"这些法在我身上显现"是指自我引导。
"足够的圣者智慧"是指世俗和出世的智慧，从认识的角度看是智慧，从见的角度看是见。"圣者的纯净至高的智慧"是指圣者的智慧。足够的、能够破坏烦恼的圣者智慧是指在禅定等方面的超人法，足够的圣者智慧就是超人法，故应理解为与字面相关。由此可知，以哪种智慧称为足够的圣者智慧。
为了说明这一点，"智慧是三种知识，见是所知的智慧，所见的就是智慧"是通过知识的头衔来说明用词。至于所有的世间和出世的智慧都应被理解为"智慧"。
"自我引导"是指将这种超人法自我引导。至于"女性等"等是指应引导的众生。因为这些被引导的不是天人、魔王、梵天，也不是鬼、夜叉、龙等。因此，"我知道"、"我见"是指自我引导的原因。在用词中，"我知道这些法，我见这些法"是指在这些禅等法中认识和见的显现，"我有这些法"等是指自我引导的显现。

198.Tato aparena samayenāti āpattipaṭijānanasamayadassanametaṃ. Ayaṃ pana ārocitakkhaṇeyeva pārājikaṃ āpajjati. Āpattiṃ pana āpanno yasmā parena codito vā acodito vā paṭijānāti; tasmā ‘‘samanuggāhiyamāno vā asamanuggāhiyamāno vā’’ti vuttaṃ.

Tattha samanuggāhiyamāne tāva – kiṃ te adhigatanti adhigamapucchā; jhānavimokkhādīsu, sotāpattimaggādīsu vā kiṃ tayā adhigatanti. Kinti te adhigatanti upāyapucchā. Ayañhi etthādhippāyo – kiṃ tayā aniccalakkhaṇaṃ dhuraṃ katvā adhigataṃ, dukkhānattalakkhaṇesu aññataraṃ vā? Kiṃ vā samādhivasena abhinivisitvā, udāhu vipassanāvasena? Tathā kiṃ rūpe abhinivisitvā, udāhu arūpe? Kiṃ vā ajjhattaṃ abhinivisitvā, udāhu bahiddhāti? Kadā te adhigatanti kālapucchā. Pubbaṇhamajjhanhikādīsu katarasmiṃ kāleti vuttaṃ hoti? Kattha te adhigatanti okāsapucchā. Katarasmiṃ okāse, kiṃ rattiṭṭhāne, divāṭṭhāne, rukkhamūle, maṇḍape, katarasmiṃ vā vihāreti vuttaṃ hoti. Katame te kilesā pahīnāti pahīnakilesapucchā. Kataramaggavajjhā tava kilesā pahīnāti vuttaṃ hoti. Katamesaṃ tvaṃ dhammānaṃ lābhīti paṭiladdhadhammapucchā. Paṭhamamaggādīsu katamesaṃ dhammānaṃ tvaṃ lābhīti vuttaṃ hoti.

Tasmā idāni cepi koci bhikkhu uttarimanussadhammādhigamaṃ byākareyya, na so ettāvatāva sakkātabbo. Imesu pana chasu ṭhānesu sodhanatthaṃ vattabbo – ‘‘kiṃ te adhigataṃ, kiṃ jhānaṃ, udāhu vimokkhādīsu aññatara’’nti? Yo hi yena adhigato dhammo, so tassa pākaṭo hoti. Sace ‘‘idaṃ nāma me adhigata’’nti vadati, tato ‘‘kinti te adhigata’’nti pucchitabbo, ‘‘aniccalakkhaṇādīsu kiṃ dhuraṃ katvā aṭṭhatiṃsāya vā ārammaṇesu rūpārūpaajjhattabahiddhādibhedesu vā dhammesu kena mukhena abhinivisitvā’’ti yo hi yassābhiniveso, so tassa pākaṭo hoti. Sace ‘‘ayaṃ nāma me abhiniveso evaṃ mayā adhigata’’nti vadati, tato ‘‘kadā te adhigata’’nti pucchitabbo, ‘‘kiṃ pubbaṇhe, udāhu majjhanhikādīsu aññatarasmiṃ kāle’’ti sabbesañhi attanā adhigatakālo pākaṭo hoti. Sace ‘‘asukasmiṃ nāma kāle adhigatanti vadati, tato ‘‘kattha te adhigata’’nti pucchitabbo, ‘‘kiṃ divāṭṭhāne, udāhu rattiṭṭhānādīsu aññatarasmiṃ okāse’’ti sabbesañhi attanā adhigatokāso pākaṭo hoti. Sace ‘‘asukasmiṃ nāma me okāse adhigata’’nti vadati, tato ‘‘katame te kilesā pahīnā’’ti pucchitabbo, ‘‘kiṃ paṭhamamaggavajjhā, udāhu dutiyādimaggavajjhā’’ti sabbesañhi attanā adhigatamaggena pahīnakilesā pākaṭā honti. Sace ‘‘ime nāma me kilesā pahīnā’’ti vadati, tato ‘‘katamesaṃ tvaṃ dhammānaṃ lābhī’’ti pucchitabbo , ‘‘kiṃ sotāpattimaggassa, udāhu sakadāgāmimaggādīsu aññatarassā’’ti sabbesaṃ hi attanā adhigatadhammā pākaṭā honti. Sace ‘‘imesaṃ nāmāhaṃ dhammānaṃ lābhī’’ti vadati, ettāvatāpissa vacanaṃ na saddhātabbaṃ, bahussutā hi uggahaparipucchākusalā bhikkhū imāni cha ṭhānāni sodhetuṃ sakkonti.


"因此在稍后的时候"是指对犯戒的认识的时间显示。这是因为在被告知的瞬间便犯下波罗夷戒。而犯戒者由于被他人劝诫或未被劝诫而承认犯戒；因此说"被劝诫或未被劝诫"。
在这里，"被劝诫"是指——"你所获得的是什么？"这是对获得的询问；在禅定、解脱等方面，你所获得的是什么？"你所获得的是什么？"是对方法的询问。这里的意思是——"你通过了无常的特征而获得的是什么？在苦、无我等特征中获得的是什么？"或者是通过禅定而专注，还是通过观察而获得？同样，"你是专注于色还是无色？"或者是专注于内在，还是外在？"你所获得的是什么？"是对时间的询问。是指在早晨、中午等哪个时间？"你所获得的是什么？"是对地点的询问。是在什么地方？是夜间、白天、树下、广场，还是在什么地方修行？"你所放弃的烦恼是什么？"是对已放弃的烦恼的询问。是指通过哪个道而放弃的烦恼？"你所获得的法是什么？"是对已获得法的询问。在第一道等中，你所获得的法是什么？
因此，如果现在有比丘宣称获得了超人法，那么仅凭这一点是不足以成立的。在这六个方面中应当进行审查——"你所获得的是什么？是禅定，还是解脱等中的某一法？"因为他所获得的法是显而易见的。如果他说"我确实获得了这个"，那么应当询问"你获得的是什么？"在无常的特征中，你是通过什么样的修行而获得的？在三十种法的对象中，是什么样的法？如果他说"我确实获得了这样的专注"，那么应当询问"你获得的是什么时候？是早晨，还是在中午的某个时间？"在所有的情况下，自己获得的时间是显而易见的。如果他说"在某个时间我获得了"，那么应当询问"你获得的是什么地方？是白天，还是夜间的某个地方？"在所有的情况下，自己获得的地方是显而易见的。如果他说"在某个地方我获得了"，那么应当询问"你放弃的烦恼是什么？"是第一道的烦恼，还是第二道等的烦恼？在所有的情况下，自己获得的道所放弃的烦恼是显而易见的。如果他说"这些烦恼我确实放弃了"，那么应当询问"你获得的法是什么？"是预流道的，还是一来道等中的某一法？在所有的情况下，自己获得的法是显而易见的。如果他说"我确实获得了这些法"，那么这一点便不应被信任，因为博学的、善于提问的比丘能够审查这六个方面。


Imassa pana bhikkhuno āgamanapaṭipadā sodhetabbā. Yadi āgamanapaṭipadā na sujjhati, ‘‘imāya paṭipadāya lokuttaradhammo nāma na labbhatī’’ti apanetabbo. Yadi panassa āgamanapaṭipadā sujjhati, ‘‘dīgharattaṃ tīsu sikkhāsu appamatto jāgariyamanuyutto catūsu paccayesu alaggo ākāse pāṇisamena cetasā viharatī’’ti paññāyati, tassa bhikkhuno byākaraṇaṃ paṭipadāya saddhiṃ saṃsandati. ‘‘Seyyathāpi nāma gaṅgodakaṃ yamunodakena saddhiṃ saṃsandati sameti; evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā cā’’ti (dī. ni. 2.296) vuttasadisaṃ hoti.

Apica kho na ettakenāpi sakkāro kātabbo. Kasmā? Ekaccassa hi puthujjanassāpi sato khīṇāsavapaṭipattisadisā paṭipadā hoti, tasmā so bhikkhu tehi tehi upāyehi uttāsetabbo. Khīṇāsavassa nāma asaniyāpi matthake patamānāya bhayaṃ vā chambhitattaṃ vā lomahaṃso vā na hoti. Sacassa bhayaṃ vā chambhitattaṃ vā lomahaṃso vā uppajjati, ‘‘na tvaṃ arahā’’ti apanetabbo. Sace pana abhīrū acchambhī anutrāsī hutvā sīho viya nisīdati, ayaṃ bhikkhu sampannaveyyākaraṇo samantā rājarājamahāmattādīhi pesitaṃ sakkāraṃ arahatīti.

Pāpicchoti yā sā ‘‘idhekacco dussīlova samāno sīlavāti maṃ jano jānātūti icchatī’’tiādinā (vibha. 851) nayena vuttā pāpicchā tāya samannāgato. Icchāpakatoti tāya pāpikāya icchāya apakato abhibhūto pārājiko hutvā.

Visuddhāpekkhoti attano visuddhiṃ apekkhamāno icchamāno patthayamāno. Ayañhi yasmā pārājikaṃ āpanno, tasmā bhikkhubhāve ṭhatvā abhabbo jhānādīni adhigantuṃ, bhikkhubhāvo hissa saggantarāyo ceva hoti maggantarāyo ca. Vuttañhetaṃ – ‘‘sāmaññaṃ dupparāmaṭṭhaṃ nirayāyupakaḍḍhatī’’ti (dha. pa. 311). Aparampi vuttaṃ – ‘‘sithilo hi paribbājo, bhiyyo ākirate raja’’nti (dha. pa. 313). Iccassa bhikkhubhāvo visuddhi nāma na hoti . Yasmā pana gihī vā upāsako vā ārāmiko vā sāmaṇero vā hutvā dānasaraṇasīlasaṃvarādīhi saggamaggaṃ vā jhānavimokkhādīhi mokkhamaggaṃ vā ārādhetuṃ bhabbo hoti, tasmāssa gihiādibhāvo visuddhi nāma hoti, tasmā taṃ visuddhiṃ apekkhanato ‘‘visuddhāpekkho’’ti vuccati. Teneva cassa padabhājane ‘‘gihī vā hotukāmo’’tiādi vuttaṃ.

Evaṃ vadeyyāti evaṃ bhaṇeyya. Kathaṃ? ‘‘Ajānamevaṃ āvuso avacaṃ jānāmi, apassaṃ passāmī’’ti. Padabhājane pana ‘‘evaṃ vadeyyā’’ti idaṃ padaṃ anuddharitvāva yathā vadanto ‘‘ajānamevaṃ āvuso avacaṃ jānāmi, apassaṃ passāmī’’ti vadati nāmāti vuccati, taṃ ākāraṃ dassetuṃ ‘‘nāhaṃ ete dhamme jānāmī’’tiādi vuttaṃ. Tucchaṃ musā vilapinti ahaṃ vacanatthavirahato tucchaṃ vañcanādhippāyato musā vilapiṃ, abhaṇinti vuttaṃ hoti. Padabhājane panassa aññena padabyañjanena atthamattaṃ dassetuṃ ‘‘tucchakaṃ mayā bhaṇita’’ntiādi vuttaṃ.

Purime upādāyāti purimāni tīṇi pārājikāni āpanne puggale upādāya. Sesaṃ pubbe vuttanayattā uttānatthattā ca pākaṭamevāti.

Padabhājanīyavaṇṇanā



这些是用于语言学术用途，请完整直译成简体中文：
这个比丘的修行道路应该被审查。如果修行道路不清净，就应该说"通过这种修行是不可能获得出世间法的"，并将他排除。但如果他的修行道路是清净的，可以看出"长期以来他在三学中不放逸，精进修行，对四资具不执着，心如虚空般平等"，那么这个比丘的宣称与他的修行是一致的。就像"恒河水与耶牟那河水相汇融合一样，世尊为弟子们所宣说的通往涅槃的道路与涅槃和修行是一致的"所说的一样。
但即使这样也不应该做出尊敬。为什么?因为有些凡夫的修行也可能与漏尽者的修行相似，所以应该用各种方法来考验那个比丘。对于漏尽者来说，即使雷电击中头顶也不会产生恐惧、战栗或毛骨悚然。如果他产生恐惧、战栗或毛骨悚然，就应该说"你不是阿罗汉"并将他排除。但如果他无畏无惧、不颤抖，像狮子一样安坐，这个比丘的宣称是完整的，值得接受国王大臣等人从四面八方送来的供养。
"恶欲"是指具有"在这里,有人虽然破戒却希望人们知道他持戒"等所说的恶欲。"被欲望所控制"是指被那种恶欲所控制、征服而成为波罗夷。
"希求清净"是指希望、渴望、追求自己的清净。因为他已犯波罗夷罪,所以作为比丘就不可能证得禅定等,比丘身份对他来说成为天界和圣道的障碍。如经中所说:"错误把握的沙门身份会拖人下地狱"。又说:"松懈的出家生活会增加更多尘垢"。因此比丘身份对他来说不是清净。但是作为在家人、优婆塞、寺院工人或沙弥,通过布施、皈依、持戒等可以达到天界之道,通过禅定、解脱等可以达到解脱之道,所以在家等身份对他来说是清净。因此希求那种清净,所以称为"希求清净"。正因为这样,在词义解释中说"想要成为在家人"等。
"这样说"是指这样讲。怎么讲?"朋友们,我不知道却说知道,不见却说见。"在词义解释中,没有引用"这样说"这个词,而是为了显示他怎么说才叫做"我不知道却说知道,不见却说见",所以说"我不知道这些法"等。"虚妄地说谎"是指我因为缺乏话语的意义而虚妄,因为想要欺骗而说谎,意思是说了不真实的话。但在词义解释中,为了用其他词语显示其意义,所以说"我说了虚妄的话"等。
"相对于前面的"是指相对于犯前三波罗夷罪的人。其余的因为前面已经说过,意思也很明显,所以很清楚。
词义解释的注释

199. Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni yasmā heṭṭhā padabhājanīyamhi ‘‘jhānaṃ vimokkhaṃ samādhi samāpatti ñāṇadassanaṃ…pe… suññāgāre abhiratī’’ti evaṃ saṃkhitteneva uttarimanussadhammo dassito, na vitthārena āpattiṃ āropetvā tanti ṭhapitā. Saṅkhepadassite ca atthe na sabbe sabbākārena nayaṃ gahetuṃ sakkonti, tasmā sabbākārena nayaggahaṇatthaṃ puna tadeva padabhājanaṃ mātikāṭhāne ṭhapetvā vitthārato uttarimanussadhammaṃ dassetvā āpattibhedaṃ dassetukāmo ‘‘jhānanti paṭhamaṃ jhānaṃ, dutiyaṃ jhāna’’ntiādimāha. Tattha paṭhamajjhānādīhi mettājhānādīnipi asubhajjhānādīnipi ānāpānassatisamādhijjhānampi lokiyajjhānampi lokuttarajjhānampi saṅgahitameva. Tasmā ‘‘paṭhamaṃ jhānaṃ samāpajjintipi…pe… catutthaṃ jjhānaṃ, mettājhānaṃ, upekkhājhānaṃ asubhajjhānaṃ ānāpānassatisamādhijjhānaṃ , lokiyajjhānaṃ, lokuttarajjhānaṃ samāpajji’’ntipi bhaṇanto pārājikova hotīti veditabbo.

Suṭṭhu mutto vividhehi vā kilesehi muttoti vimokkho. So panāyaṃ rāgadosamohehi suññattā suññato. Rāgadosamohanimittehi animittattā animitto. Rāgadosamohapaṇidhīnaṃ abhāvato appaṇihitoti vuccati. Cittaṃ samaṃ ādahati ārammaṇe ṭhapetīti samādhi. Ariyehi samāpajjitabbato samāpatti. Sesamettha vuttanayameva. Ettha ca vimokkhattikena ca samādhittikena ca ariyamaggova vutto. Samāpattittikena pana phalasamāpatti. Tesu yaṃkiñci ekampi padaṃ gahetvā ‘‘ahaṃ imassa lābhīmhī’’ti bhaṇanto pārājikova hoti.

Tisso vijjāti pubbenivāsānussati, dibbacakkhu, āsavānaṃ khaye ñāṇanti. Tattha ekissāpi nāmaṃ gahetvā ‘‘ahaṃ imissā vijjāya lābhīmhī’’ti bhaṇanto pārājiko hoti. Saṅkhepaṭṭhakathāyaṃ pana ‘‘vijjānaṃ lābhīmhī’ti bhaṇantopi ‘tissannaṃ vijjānaṃ lābhīmhī’ti bhaṇantopi pārājiko vā’’ti vuttaṃ. Maggabhāvanāpadabhājane vuttā sattatiṃsabodhipakkhiyadhammā maggasampayuttā lokuttarāva idhādhippetā. Tasmā lokuttarānaṃ satipaṭṭhānānaṃ sammappadhānānaṃ iddhipādānaṃ indriyānaṃ balānaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassa lābhīmhīti vadato pārājikanti mahāaṭṭhakathāyaṃ vuttaṃ. Mahāpaccariyādīsu pana ‘‘satipaṭṭhānānaṃ lābhīmhī’ti evaṃ ekekakoṭṭhāsavasenāpi ‘kāyānupassanāsatipaṭṭhānassa lābhīmhī’ti evaṃ tattha ekekadhammavasenāpi vadato pārājikamevā’’ti vuttaṃ tampi sameti. Kasmā? Maggakkhaṇuppanneyeva sandhāya vuttattā. Phalasacchikiriyāyapi ekekaphalavasena pārājikaṃ veditabbaṃ.

Rāgassa pahānantiādittike kilesappahānameva vuttaṃ. Taṃ pana yasmā maggena vinā natthi, tatiyamaggena hi kāmarāgadosānaṃ pahānaṃ, catutthena mohassa, tasmā ‘‘rāgo me pahīno’’tiādīni vadatopi pārājikaṃ vuttaṃ.

Rāgā cittaṃ vinīvaraṇatātiādittike lokuttaracittameva vuttaṃ. Tasmā ‘‘rāgā me cittaṃ vinīvaraṇa’’ntiādīni vadatopi pārājikameva.

Suññāgārapadabhājane pana yasmā jhānena aghaṭetvā ‘‘suññāgāre abhiramāmī’’ti vacanamattena pārājikaṃ nādhippetaṃ, tasmā ‘‘paṭhamena jhānena suññāgāre abhiratī’’tiādi vuttaṃ. Tasmā yo jhānena ghaṭetvā ‘‘iminā nāma jhānena suññāgāre abhiramāmī’’ti vadati, ayameva pārājiko hotīti veditabbo.

Yāca ‘‘ñāṇa’’nti imassa padabhājane ambaṭṭhasuttādīsu (dī. ni. 

这样解释了学处后,现在按照词句顺序进行分析。因为在前面的词义解释中,只是简略地说明了"禅定、解脱、定、等至、智见......空闲处的喜乐"等超人法,而没有详细地说明犯戒的情况并确立传统。对于简略说明的意义,并非所有人都能全面理解其要点,因此为了让人全面理解要点,再次将词义解释作为纲要,详细地说明超人法,并想要说明犯戒的种类,所以说"禅定是指初禅、第二禅"等。在这里,初禅等包括慈心禅等、不净禅等、入出息念定禅、世间禅和出世间禅。因此应当知道,说"我证得初禅......第四禅、慈心禅、舍心禅、不净禅、入出息念定禅、世间禅、出世间禅"的人都犯波罗夷罪。
"很好地解脱"或"从各种烦恼中解脱"是解脱。这种解脱因为没有贪嗔痴所以是空,因为没有贪嗔痴的相所以是无相,因为没有贪嗔痴的愿望所以是无愿。"平等地专注,安住于所缘"是定。"圣者所证得"是等至。其余的与前面所说相同。这里通过三种解脱和三种定说明了圣道。通过三种等至说明了果等至。对于这些,取其中任何一个词说"我获得了这个"的人都犯波罗夷罪。
"三明"是宿命随念、天眼和漏尽智。取其中任何一种的名称说"我获得了这种明"的人都犯波罗夷罪。但在简要注释中说:"说'我获得了明'或'我获得了三明'的人都犯波罗夷罪。"在道的修习的词义解释中所说的三十七菩提分法,这里是指与道相应的出世间法。因此在大注释中说,说"我获得了出世间的念处、正勤、神足、根、力、觉支、八支圣道"的人犯波罗夷罪。但在大般若等注释中说:"说'我获得了念处'等每一类,或说'我获得了身随观念处'等其中每一法的人都犯波罗夷罪。"这也是合理的。为什么?因为是指在道的刹那生起的。对于证悟果也应当知道每一果都是波罗夷罪。
在"断除贪欲"等三法中只说了断除烦恼。但这是因为没有道是不可能的,因为第三道断除欲贪和嗔恨,第四道断除愚痴,所以说"我的贪欲已断除"等的人也犯波罗夷罪。
在"心从贪欲中解脱"等三法中只说了出世间心。因此说"我的心从贪欲中解脱"等的人也犯波罗夷罪。
但在空闲处的词义解释中,因为不结合禅定而仅仅说"我喜乐于空闲处"不是指波罗夷罪,所以说"以初禅喜乐于空闲处"等。因此应当知道,结合禅定说"我以这种禅定喜乐于空闲处"的人才犯波罗夷罪。
在"智"这个词的词义解释中,如阿摩昼经等所说的......

1.254 ādayo) vuttāsu aṭṭhasu vijjāsu vipassanāñāṇamanomayiddhiiddhividhadibbasotacetopariyañāṇabhedā pañca vijjā na āgatā, tāsu ekā vipassanāva pārājikavatthu na hoti, sesā hontīti veditabbā. Tasmā ‘‘vipassanāya lābhīmhī’’tipi ‘‘vipassanāñāṇassa lābhīmhī’’tipi vadato pārājikaṃ natthi. Phussadevatthero pana bhaṇati – ‘‘itarāpi catasso vijjā ñāṇena aghaṭitā pārājikavatthū na honti. Tasmā ‘manomayassa lābhīmhi, iddhividhassa, dibbāya sotadhātuyā, cetopariyassa lābhīmhī’ti vadatopi pārājikaṃ natthī’’ti. Taṃ tassa antevāsikeheva paṭikkhittaṃ – ‘‘ācariyo na ābhidhammiko bhummantaraṃ na jānāti, abhiññā nāma catutthajjhānapādakova mahaggatadhammo, jhāneneva ijjhati. Tasmā manomayassa lābhīmhī’ti vā ‘manomayañāṇassa lābhīmhī’ti vā yathā vā tathā vā vadatu pārājikamevā’’ti. Ettha ca kiñcāpi nibbānaṃ pāḷiyā anāgataṃ, atha kho ‘‘nibbānaṃ me patta’’nti vā ‘‘sacchikata’’nti vā vadato pārājikameva. Kasmā? Nibbānassa nibbattitalokuttarattā. Tathā ‘‘cattāri saccāni paṭivijjhiṃ paṭividdhāni mayā’’ti vadatopi pārājikameva. Kasmā? Saccappaṭivedhoti hi maggassa pariyāyavacanaṃ. Yasmā pana ‘‘tisso paṭisambhidā kāmāvacarakusalato catūsu ñāṇasampayuttesu cittuppādesu uppajjanti, kriyato catūsu ñāṇasampayuttesu cittuppādesu uppajjanti, atthapaṭisambhidā etesu ceva uppajjati, catūsu maggesu catūsu phalesu ca uppajjatī’’ti vibhaṅge (vibha. 746) vuttaṃ. Tasmā ‘‘dhammapaṭisambhidāya lābhīmhī’’ti vā, ‘‘nirutti…pe… paṭibhānapaṭisambhidāya lābhīmhī’’ti vā ‘‘lokiyaatthapaṭisambhidāya lābhīmhī’’ti vā vuttepi pārājikaṃ natthi. ‘‘Paṭisambhidānaṃ lābhīmhī’’ti vutte na tāva sīsaṃ otarati. ‘‘Lokuttaraatthapaṭisambhidāya lābhīmhī’’ti vutte pana pārājikaṃ hoti. Saṅkhepaṭṭhakathāyaṃ pana atthapaṭisambhidāppattomhīti avisesenāpi vadato pārājikaṃ vuttaṃ. Kurundiyampi ‘‘na muccatī’’ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘ettāvatā pārājikaṃ natthi, ettāvatā sīsaṃ na otarati, ettāvatā na pārājika’’nti vicāritattā na sakkā aññaṃ pamāṇaṃ kātunti.

‘‘Nirodhasamāpattiṃ samāpajjāmī’’ti vā ‘‘lābhīmhāhaṃ tassā’’ti vā vadatopi pārājikaṃ natthi. Kasmā? Nirodhasamāpattiyā neva lokiyattā na lokuttarattāti. Sace panassa evaṃ hoti – ‘‘nirodhaṃ nāma anāgāmī vā khīṇāsavo vā samāpajjati, tesaṃ maṃ aññataroti jānissatī’’ti byākaroti, so ca naṃ tathā jānāti, pārājikanti mahāpaccarisaṅkhepaṭṭhakathāsu vuttaṃ. Taṃ vīmaṃsitvā gahetabbaṃ.

‘‘Atītabhave kassapasammāsambuddhakāle sotāpannomhī’’ti vadatopi pārājikaṃ natthi. Atītakkhandhānañhi parāmaṭṭhattā sīsaṃ na otaratīti. Saṅkhepaṭṭhakathāyaṃ pana ‘‘atīte aṭṭhasamāpattilābhīmhī’’ti vadato pārājikaṃ natthi, kuppadhammattā idha pana ‘‘atthi akuppadhammattāti keci vadantī’’ti vuttaṃ. Tampi tattheva ‘‘atītattabhāvaṃ sandhāya kathentassa pārājikaṃ na hoti, paccuppannattabhāvaṃ sandhāya kathentasseva hotī’’ti paṭikkhittaṃ.

Suddhikavārakathāvaṇṇanā



1.254 在所述的八种智慧中，五种智慧没有到达，其中一种即是观察智，故不构成波罗夷的对象，其他的则应被理解。因此，"获得观察"或"获得观察智"的说法并不构成波罗夷。普苏德佛陀的弟子说："其他四种智慧与知识没有形成波罗夷的对象。因此说'我获得了心变'、'我获得了神通'、'我获得了天耳'、'我获得了心知'的说法也不构成波罗夷。"对此，他的弟子反驳说："老师并不是阿毗达摩的专家，他不知道地球的本质，真正的超越是第四禅的基础，只有通过禅定才能获得。因此说'我获得了心变'或'我获得了心变智'的说法也确实构成波罗夷。"在这里，尽管涅槃在巴利文中是未来的，但如果有人说"我获得了涅槃"或"我证得了涅槃"，这也构成波罗夷。为什么？因为涅槃是超越世俗的。类似地，如果有人说"我已经理解了四个真理"，这也构成波罗夷。为什么？因为"理解真理"是指道的表述。因为"三种理解是由欲界的善法所生，四种知识的产生是由四种善法所生，意义的理解也在这些中产生，并在四个道中和四个果中产生"，如《分辨经》中所述。因此说"获得法的理解"、"获得语言的理解"、"获得意义的理解"等说法也不构成波罗夷。说"获得理解"的说法并不构成波罗夷。说"获得超越意义的理解"的说法则构成波罗夷。在简要注释中，"我获得了意义的理解"也被认为是波罗夷。库伦迪也说"不会解脱"。在大注释中则说"到此为止并不构成波罗夷，到此为止头脑不会下降，到此为止并不构成波罗夷"，因此不可能有其他标准。
"我获得了止灭定"或"我从中获得"的说法也不构成波罗夷。为什么？因为止灭定既非世俗的也非出世间的。如果有人说"止灭是指非来世者或漏尽者所证得的，我会知道其中之一"，而他也确实知道，这也构成波罗夷，这在大般若和简要注释中都被提到。对此应进行审视。
"我在过去的卡萨帕佛陀时代是预流者"的说法也不构成波罗夷。因为过去的五蕴是非常微妙的，故头脑不会下降。在简要注释中说"在过去获得了八种成就"的说法也不构成波罗夷，但在此处因为有"有些人说有不动的法"的说法。对此也反驳说"谈论过去的状态不会构成波罗夷，谈论现时的状态则会构成波罗夷"。
清净章的注释

200. Evaṃ jhānādīni dasa mātikāpadāni vitthāretvā idāni uttarimanussadhammaṃ ullapanto yaṃ sampajānamusāvādaṃ bhaṇati, tassa aṅgaṃ dassetvā tasseva vitthārassa vasena cakkapeyyālaṃ bandhanto ullapanākārañca āpattibhedañca dassetuṃ ‘‘tīhākārehī’’tiādimāha. Tattha suddhikavāro vattukāmavāro paccayapaṭisaṃyuttavāroti tayo mahāvārā. Tesu suddhikavāre paṭhamajjhānaṃ ādiṃ katvā yāva mohā cittaṃ vinīvaraṇapadaṃ, tāva ekamekasmiṃ pade samāpajjiṃ, samāpajjāmi, samāpanno, lābhīmhi, vasīmhi, sacchikataṃ mayāti imesu chasu padesu ekamekaṃ padaṃ tīhākārehi, catūhi, pañcahi, chahi, sattahākārehīti evaṃ pañcakkhattuṃ yojetvā suddhikanayo nāma vutto. Tato paṭhamañca jhānaṃ, dutiyañca jhānanti evaṃ paṭhamajjhānena saddhiṃ ekamekaṃ padaṃ ghaṭentena sabbapadāni ghaṭetvā teneva vitthārena khaṇḍacakkaṃ nāma vuttaṃ. Tañhi puna ānetvā paṭhamajjhānādīhi na yojitaṃ, tasmā ‘‘khaṇḍacakka’’nti vuccati. Tato dutiyañca jhānaṃ, tatiyañca jhānanti evaṃ dutiyajjhānena saddhiṃ ekamekaṃ padaṃ ghaṭetvā puna ānetvā paṭhamajjhānena saddhiṃ sambandhitvā teneva vitthārena baddhacakkaṃ nāma vuttaṃ. Tato yathā dutiyajjhānena saddhiṃ, evaṃ tatiyajjhānādīhipi saddhiṃ, ekamekaṃ padaṃ ghaṭetvā puna ānetvā dutiyajjhānādīhi saddhiṃ sambandhitvā teneva vitthārena aññānipi ekūnatiṃsa baddhacakkāni vatvā ekamūlakanayo niṭṭhāpito. Pāṭho pana saṅkhepena dassito, so asammuyhantena vitthārato veditabbo.

Yathā ca ekamūlako, evaṃ dumūlakādayopi sabbamūlakapariyosānā catunnaṃ satānaṃ upari pañcatiṃsa nayā vuttā. Seyyathidaṃ – dvimūlakā ekūnatiṃsa, timūlakā aṭṭhavīsa, catumūlakā sattavīsa; evaṃ pañcamūlakādayopi ekekaṃ ūnaṃ katvā yāva tiṃsamūlakā, tāva veditabbā. Pāṭhe pana tesaṃ nāmampi saṅkhipitvā ‘‘idaṃ sabbamūlaka’’nti tiṃsamūlakanayo eko dassito. Yasmā ca suññāgārapadaṃ jhānena aghaṭitaṃ sīsaṃ na otarati, tasmā taṃ anāmasitvā mohā cittaṃ vinīvaraṇapadapariyosānāyeva sabbattha yojanā dassitāti veditabbā. Evaṃ paṭhamajjhānādīni paṭipāṭiyā vā uppaṭipāṭiyā vā dutiyajjhānādīhi ghaṭetvā vā aghaṭetvā vā samāpajjintiādinā nayena ullapato mokkho natthi, pārājikaṃ āpajjatiyevāti.


这样详细解释了禅定等十个纲要词后,现在为了说明宣称超人法时所说的故意妄语的要素,并通过这种详细解释来建立轮转重复,显示宣称的方式和犯戒的种类,所以说"以三种方式"等。其中有纯净章、意欲说章和与资具相关章三大章。在纯净章中,从初禅开始直到"心从愚痴中解脱"这个词,对每一个词都用"我证得、我正在证得、我已证得、我获得、我精通、我已作证"这六个词中的每一个,以三种方式、四种方式、五种方式、六种方式、七种方式这样五次结合,称为纯净方法。然后将初禅和第二禅等每一个词结合,用同样的方式详细说明所有的词,称为不完整轮转。因为这不再与初禅等结合,所以称为"不完整轮转"。然后将第二禅与第三禅等每一个词结合,再与初禅结合,用同样的方式详细说明,称为完整轮转。然后像与第二禅结合一样,也与第三禅等结合,每一个词结合后再与第二禅等结合,用同样的方式详细说明其他二十九个完整轮转,完成了单一根源的方法。但经文简略地显示,应当不混淆地详细理解。
就像单一根源一样,双根源等直到全部根源为止,说明了四百三十五种方法。即:双根源二十九种,三根源二十八种,四根源二十七种;同样五根源等每次减少一种,直到三十根源,应当理解。但在经文中简略地提到它们的名称,只显示"这是全部根源"这一个三十根源的方法。因为"空闲处"这个词如果不与禅定结合就不能成立,所以不提及它,应当理解只显示到"心从愚痴中解脱"这个词为止的所有结合。这样,无论是按顺序还是逆序,无论是与第二禅等结合还是不结合,以"我证得"等方式宣称初禅等,都没有解脱的可能,必定犯波罗夷罪。


Imassa atthassa dassanavasena vutte ca panetasmiṃ suddhikamahāvāre ayaṃ saṅkhepato atthavaṇṇanā – tīhākārehīti sampajānamusāvādassa aṅgabhūtehi tīhi kāraṇehi. Pubbevassa hotīti pubbabhāgeyeva assa puggalassa evaṃ hoti ‘‘musā bhaṇissa’’nti. Bhaṇantassa hotīti bhaṇamānassa hoti. Bhaṇitassa hotīti bhaṇite assa hoti, yaṃ vattabbaṃ tasmiṃ vutte hotīti attho. Atha vā bhaṇitassāti vuttavato niṭṭhitavacanassa hotīti. Yo evaṃ pubbabhāgepi jānāti, bhaṇantopi jānāti, pacchāpi jānāti, ‘‘musā mayā bhaṇita’’nti so ‘‘paṭhamajjhānaṃ samāpajji’’nti bhaṇanto pārājikaṃ āpajjatīti ayamettha attho dassito. Kiñcāpi dassito, atha kho ayamettha viseso – pucchā tāva hoti ‘‘‘musā bhaṇissa’nti pubbabhāgo atthi, ‘musā mayā bhaṇita’nti pacchābhāgo natthi, vuttamattameva hi koci pamussati, kiṃ tassa pārājikaṃ hoti, na hotī’’ti? Sā evaṃ aṭṭhakathāsu vissajjitā – pubbabhāge ‘‘musā bhaṇissa’’nti ca bhaṇantassa ‘‘musā bhaṇāmī’’ti ca jānato pacchābhāge ‘‘musā mayā bhaṇita’’nti na sakkā na bhavituṃ. Sacepi na hoti pārājikameva. Purimameva hi aṅgadvayaṃ pamāṇaṃ. Yassāpi pubbabhāge ‘‘musā bhaṇissa’’nti ābhogo natthi, bhaṇanto pana ‘‘musā bhaṇāmī’’ti jānāti, bhaṇitepi ‘‘musā mayā bhaṇita’’nti jānāti, so āpattiyā na kāretabbo. Pubbabhāgo hi pamāṇataro. Tasmiṃ asati davā bhaṇitaṃ vā ravā bhaṇitaṃ vā hotī’’ti.

Ettha ca taṃñāṇatā ca ñāṇasamodhānañca pariccajitabbaṃ. Taṃñāṇatā pariccajitabbāti yena cittena ‘‘musā bhaṇissa’’nti jānāti, teneva ‘‘musā bhaṇāmī’’ti ca ‘‘musā mayā bhaṇita’’nti ca jānātīti evaṃ ekacitteneva tīsu khaṇesu jānātīti ayaṃ taṃññaṇatā pariccajitabbā, na hi sakkā teneva cittena taṃ cittaṃ jānituṃ yathā na sakkā teneva asinā so asi chinditunti. Purimaṃ purimaṃ pana cittaṃ pacchimassa pacchimassa cittassa tathā uppattiyā paccayo hutvā nirujjhati. Tenetaṃ vuccati –

‘‘Pamāṇaṃ pubbabhāgova, tasmiṃ sati na hessati;

Sesadvayanti nattheta, miti vācā tivaṅgikā’’ti.

‘‘Ñāṇasamodhānaṃ pariccajitabba’’nti etāni tīṇi cittāni ekakkhaṇe uppajjantīti na gahetabbāni. Idañhi cittaṃ nāma –

Aniruddhamhi paṭhame, na uppajjati pacchimaṃ;

Nirantaruppajjanato, ekaṃ viya pakāsati.

Ito paraṃ pana yvāyaṃ ‘‘paṭhamaṃ jhānaṃ samāpajji’’nti sampajānamusā bhaṇati, yasmā so ‘‘natthi me paṭhamaṃ jhāna’’nti evaṃdiṭṭhiko hoti, tassa hi atthevāyaṃ laddhi. Tathā ‘‘natthi me paṭhamaṃ jhāna’’nti evamassa khamati ceva ruccati ca. Evaṃsabhāvameva cassa cittaṃ ‘‘natthi me paṭhamaṃ jhāna’’nti. Yadā pana musā vattukāmo hoti, tadā taṃ diṭṭhiṃ vā diṭṭhiyā saha khantiṃ vā diṭṭhikhantīhi saddhiṃ ruciṃ vā, diṭṭhikhantirucīhi saddhiṃ bhāvaṃ vā vinidhāya nikkhipitvā paṭicchādetvā abhūtaṃ katvā bhaṇati, tasmā tesampi vasena aṅgabhedaṃ dassetuṃ ‘‘catūhākārehī’’tiādi vuttaṃ. Parivāre ca ‘‘aṭṭhaṅgiko musāvādo’’ti (paṭi. 328) vuttattā tattha adhippetāya saññāya saddhiṃ aññopi idha ‘‘aṭṭhahākārehī’’ti eko nayo yojetabbo.


这是为了说明这个意思而在纯净大章中所说的,以下是其简要的意义解释:
"以三种方式"是指作为故意妄语要素的三种原因。"之前他有"是指在之前阶段,这个人就有"我将说谎"的想法。"说时他有"是指在说的时候他有。"说后他有"是指在说完之后他有,意思是在应该说的说完之后他有。或者"说后"是指说完话结束后他有。如果有人在之前就知道,说的时候也知道,之后也知道"我说了谎",他说"我证得初禅"就犯波罗夷罪,这就是这里所显示的意思。虽然已经显示了,但这里还有一个特殊之处:首先有一个问题,"'我将说谎'的之前阶段存在,'我说了谎'的之后阶段不存在,因为有人只是说完就忘记了,他是否犯波罗夷罪,还是不犯?"这在注释中是这样回答的:在之前阶段"我将说谎",在说的时候"我正在说谎"知道这两点的人,之后阶段"我说了谎"是不可能不存在的。即使不存在也是波罗夷罪。因为前两个要素才是关键。对于之前阶段没有"我将说谎"的想法,但在说的时候知道"我正在说谎",说完后也知道"我说了谎"的人,不应该判他犯戒。因为之前阶段更为关键。如果不存在,就成为开玩笑说的或者随口说的。
在这里,应该放弃对此的知识和知识的结合。应该放弃对此的知识是指不应该认为以同一个心"我将说谎"、"我正在说谎"、"我说了谎"在三个时刻都知道,因为不可能以同一个心知道那个心,就像不可能以同一把刀切割那把刀一样。但前面的心成为后面的心以那种方式生起的条件后就灭去。因此说:
"之前阶段才是关键,如果存在就不会有;
其余两个不存在,因此说话有三要素。"
"应该放弃知识的结合"是指不应该认为这三种心在同一刹那生起。因为这个心:
在前一个未灭时,后一个不生起;
因为连续生起,所以显现如同一个。
此后,对于故意说谎"我证得初禅"的人,因为他有"我没有初禅"这样的见解,这确实是他的信念。同样,他接受并喜欢"我没有初禅"。他的心的本质就是"我没有初禅"。但当他想说谎时,他就放下、抛弃、隐藏那个见解,或与见解一起的接受,或与见解和接受一起的喜欢,或与见解、接受和喜欢一起的本质,而说不真实的话,因此为了显示这些要素的区别,所以说"以四种方式"等。因为在《附随》中说"八支妄语",所以这里还应该加上一个"以八种方式"的方法,与那里所指的想法一起。


Ettha ca vinidhāya diṭṭhinti balavadhammavinidhānavasenetaṃ vuttaṃ. Vinidhāya khantintiādīni tato dubbaladubbalānaṃ vinidhānavasena. Vinidhāya saññanti idaṃ panettha sabbadubbaladhammavinidhānaṃ. Saññāmattampi nāma avinidhāya sampajānamusā bhāsissatīti netaṃ ṭhānaṃ vijjati. Yasmā pana ‘‘samāpajjissāmī’’tiādinā anāgatavacanena pārājikaṃ na hoti, tasmā ‘‘samāpajji’’ntiādīni atītavattamānapadāneva pāṭhe vuttānīti veditabbāni.

207. Ito paraṃ sabbampi imasmiṃ suddhikamahāvāre uttānatthameva. Na hettha taṃ atthi – yaṃ iminā vinicchayena na sakkā bhaveyya viññātuṃ, ṭhapetvā kilesappahānapadassa padabhājane ‘‘rāgo me catto vanto’’tiādīnaṃ padānaṃ atthaṃ. Svāyaṃ vuccati – ettha hi cattoti idaṃ sakabhāvapariccajanavasena vuttaṃ. Vantoti idaṃ puna anādiyanabhāvadassanavasena. Muttoti idaṃ santatito vimocanavasena. Pahīnoti idaṃ muttassāpi kvaci anavaṭṭhānadassanavasena. Paṭinissaṭṭhoti idaṃ pubbe ādinnapubbassa paṭinissaggadassanavasena. Ukkheṭitoti idaṃ ariyamaggena uttāsitattā puna anallīyanabhāvadassanavasena. Svāyamattho saddasatthato pariyesitabbo . Samukkheṭitoti idaṃ suṭṭhu uttāsetvā aṇusahagatassāpi puna anallīyanabhāvadassanavasena vuttanti.

Suddhikavārakathā niṭṭhitā.

Vattukāmavārakathā

215. Vattukāmavārepi ‘‘tīhākārehī’’tiādīnaṃ attho, vārapeyyālappabhedo ca sabbo idha vuttanayeneva veditabbo. Kevalañhi yaṃ ‘‘mayā virajjhitvā aññaṃ vattukāmena aññaṃ vuttaṃ, tasmā natthi mayhaṃ āpattī’’ti evaṃ okāsagavesakānaṃ pāpapuggalānaṃ okāsanisedhanatthaṃ vutto. Yatheva hi ‘‘buddhaṃ paccakkhāmī’’ti vattukāmo ‘‘dhammaṃ paccakkhāmī’’tiādīsu sikkhāpaccakkhānapadesu yaṃ vā taṃ vā vadantopi khette otiṇṇattā sikkhāpaccakkhātakova hoti; evaṃ paṭhamajjhānādīsu uttarimanussadhammapadesu yaṃkiñci ekaṃ vattukāmo tato aññaṃ yaṃ vā taṃ vā vadantopi khette otiṇṇattā pārājikova hoti. Sace yassa vadati, so tamatthaṃ taṅkhaṇaññeva jānāti. Jānanalakkhaṇañcettha sikkhāpaccakkhāne vuttanayeneva veditabbaṃ.

Ayaṃ pana viseso – sikkhāpaccakkhānaṃ hatthamuddāya sīsaṃ na otarati. Idaṃ abhūtārocanaṃ hatthamuddāyapi otarati. Yo hi hatthavikārādīhipi aṅgapaccaṅgacopanehi abhūtaṃ uttarimanussadhammaṃ viññattipathe ṭhitassa puggalassa āroceti, so ca tamatthaṃ jānāti, pārājikova hoti. Atha pana yassa āroceti, so na jānāti ‘‘ki ayaṃ bhaṇatī’’ti, saṃsayaṃ vā āpajjati, ciraṃ vīmaṃsitvā vā pacchā jānāti, appaṭivijānanto icceva saṅkhyaṃ gacchati. Evaṃ appaṭivijānantassa vutte thullaccayaṃ hoti. Yo pana jhānādīni attano adhigamavasena vā uggahaparipucchādivasena vā na jānāti, kevalaṃ jhānanti vā vimokkhoti vā vacanamattameva sutaṃ hoti, sopi tena vutte ‘‘jhānaṃ kira samāpajjinti esa vadatī’’ti yadi ettakamattampi jānāti, jānāticceva saṅkhyaṃ gacchati. Tassa vutte pārājikameva. Seso ekassa vā dvinnaṃ vā bahūnaṃ vā niyamitāniyamitavasena viseso sabbo sikkhāpaccakkhānakathāyaṃ vuttanayeneva veditabboti.

Vattukāmavārakathā niṭṭhitā.

Paccayapaṭisaṃyuttavārakathā



这里,"放下见解"是指通过放下强烈的法而说的。"放下接受"等是通过放下比那更弱的法而说的。"放下想法"是这里放下最弱的法。不存在不放下哪怕一点想法就故意说谎的情况。因为用"我将证得"等未来时态不构成波罗夷罪,所以应当理解经文中只用了"证得"等过去和现在时态的词。
此后,在这个纯净大章中的一切都是明显的意思。因为这里没有什么是不能用这个判断来理解的,除了在断除烦恼一词的词义解释中"我的贪欲已舍弃、已吐出"等词的意思。这是这样说的:这里,"已舍弃"是从放弃自身本质的角度说的。"已吐出"是从不再接受的角度说的。"已解脱"是从相续中解脱的角度说的。"已断除"是从即使解脱也不在任何地方停留的角度说的。"已放弃"是从放弃以前所接受的角度说的。"已抛弃"是从因圣道而恐惧不再依附的角度说的。这个意思应该从语法学中寻找。"已完全抛弃"是从很好地恐吓后连微细的也不再依附的角度说的。
纯净章的解释结束。
意欲说章的解释
在意欲说章中,"以三种方式"等的意思,以及章节重复的区别,都应该按照这里所说的方法来理解。只是为了阻止那些寻找机会的恶人说"我想说一个却错误地说了另一个,所以我没有犯戒"而说的。就像想说"我舍弃佛"却说"我舍弃法"等舍弃学处的词,说任何一个都因为已进入范围而成为舍弃学处一样;同样,在初禅等超人法中,想说其中一个却说了其他任何一个,也因为已进入范围而成为波罗夷。如果他所说的对象当时就理解了那个意思。这里理解的特征应该按照舍弃学处中所说的方法来理解。
这里有一个区别:舍弃学处用手势不能成立。这个虚假宣称用手势也能成立。如果有人用手势等身体动作向站在能理解的位置的人宣称虚假的超人法,而那个人也理解了那个意思,就犯波罗夷罪。但如果他所宣称的对象不理解"这个人在说什么",或者产生怀疑,或者经过长时间思考后才理解,就被认为是不理解。这样对不理解的人说就犯偷兰遮罪。如果有人不知道禅定等,无论是通过自己的证得还是通过学习询问等,只是听说过禅定或解脱这样的词,如果他听了后知道"他说他证得了禅定",即使只知道这么多也被认为是知道。对他说就犯波罗夷罪。其余的无论是对一个人还是两个人还是多个人,无论是特定的还是不特定的区别,都应该按照舍弃学处的解释中所说的方法来理解。
意欲说章的解释结束。
与资具相关章的解释

220. Paccayapaṭisaṃyuttavārepi – sabbaṃ vārapeyyālabhedaṃ pubbe āgatapadānañca atthaṃ vuttanayeneva ñatvā pāḷikkamo tāva evaṃ jānitabbo. Ettha hi ‘‘yo te vihāre vasi, yo te cīvaraṃ paribhuñji, yo te piṇḍapātaṃ paribhuñji, yo te senāsanaṃ paribhuñji, yo te gilānapaccayabhesajjaparikkhāraṃ paribhuñjī’’ti ime pañca paccattavacanavārā, ‘‘yena te vihāro paribhutto’’tiādayo pañca karaṇavacanavārā, ‘‘yaṃ tvaṃ āgamma vihāraṃ adāsī’’tiādayo pañca upayogavacanavārā vuttā , tesaṃ vasena idha vuttena suññāgārapadena saddhiṃ pubbe vuttesu paṭhamajjhānādīsu sabbapadesu vārapeyyālabhedo veditabbo. ‘‘Yo te vihāre, yena te vihāro, yaṃ tvaṃ āgamma vihāra’’nti evaṃ pariyāyena vuttattā pana ‘‘aha’’nti ca avuttattā paṭivijānantassa vuttepi idha thullaccayaṃ, apaṭivijānantassa dukkaṭanti ayamettha vinicchayo.

Anāpattibhedakathā

Evaṃ vitthāravasena āpattibhedaṃ dassetvā idāni anāpattiṃ dassento ‘‘anāpatti adhimānenā’’tiādimāha. Tattha adhimānenāti adhigatamānena samudācarantassa anāpatti. Anullapanādhippāyassāti kohaññe icchācāre aṭhatvā anullapanādhippāyassa sabrahmacārīnaṃ santike aññaṃ byākarontassa anāpatti. Ummattakādayo pubbe vuttanayāeva. Idha pana ādikammikā vaggumudātīriyā bhikkhū. Tesaṃ anāpattīti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ – hatthamuddāya ārocentassa kāyacittato, vacībhedena ārocentassa vācācittato, ubhayaṃ karontassa kāyavācācittato samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, tivedanaṃ hasantopi hi somanassiko ullapati bhāyantopi majjhattopīti.

Vinītavatthuvaṇṇanā



在与资具相关章中 - 所有章节重复的区别和前面出现的词的意思都应按照前面所说的方法来理解,首先应该这样理解经文的顺序。这里说了"住在你的精舍的人","使用你的衣服的人","食用你的食物的人","使用你的卧具的人","使用你的病人用药的人"这五个主格章节,"被你使用的精舍"等五个工具格章节,"你给予精舍"等五个宾格章节,应该按照这些与这里所说的空闲处一词以及前面所说的初禅等所有词来理解章节重复的区别。因为是用"住在你的精舍的人","被你使用的精舍","你给予精舍"这样的方式说的,而没有说"我",所以对理解的人说也是偷兰遮罪,对不理解的人说是突吉罗罪,这是这里的判断。
不犯的区别的解释
这样详细地说明了犯戒的区别后,现在为了说明不犯而说"不犯:因为增上慢"等。其中,"因为增上慢"是指因为认为已经证得而行为的不犯。"没有宣称的意图"是指不站在虚伪欲望的立场上,没有宣称的意图,在同修面前宣称其他的不犯。疯狂等与前面所说的相同。这里的初犯者是瓦古穆达河(Vaggumudā)岸边的比丘们。他们不犯。
词义解释的注释结束。
在起源等中,这条学处有三种起源 - 用手势宣称的从身和心起,用语言宣称的从语和心起,两者都做的从身语心起。是作为,以想为解脱,有心的,世间所谴责的,身业,语业,不善心,三种感受,因为即使在笑的时候也是以喜悦心宣称,即使在害怕的时候也是,即使在平静的时候也是。
判例的注释

223. Vinītavatthūsu – adhimānavatthu anupaññattiyaṃ vuttanayameva.

Dutiyavatthusmiṃ – paṇidhāyāti patthanaṃ katvā. Evaṃ maṃ jano sambhāvessatīti evaṃ araññe vasantaṃ maṃ jano arahatte vā sekkhabhūmiyaṃ vā sambhāvessati, tato lokassa sakkato bhavissāmi garukato mānito pūjitoti. Āpatti dukkaṭassāti evaṃ paṇidhāya ‘‘araññe vasissāmī’’ti gacchantassa padavāre padavāre dukkaṭaṃ. Tathā araññe kuṭikaraṇacaṅkamananisīdananivāsanapāvuraṇādīsu sabbakiccesu payoge payoge dukkaṭaṃ. Tasmā evaṃ araññe na vasitabbaṃ. Evaṃ vasanto hi sambhāvanaṃ labhatu vā mā vā dukkaṭaṃ āpajjati. Yo pana samādinnadhutaṅgo ‘‘dhutaṅgaṃ rakkhissāmī’’ti vā ‘‘gāmante me vasato cittaṃ vikkhipati, araññaṃ sappāya’’nti cintetvā vā ‘‘addhā araññe tiṇṇaṃ vivekānaṃ aññataraṃ pāpuṇissāmī’’ti vā ‘‘araññaṃ pavisitvā arahattaṃ apāpuṇitvā na nikkhamissāmī’’ti vā ‘‘araññavāso nāma bhagavatā pasattho, mayi ca araññe vasante bahū sabrahmacārino gāmantaṃ hitvā āraññakā bhavissantī’’ti vā evaṃ anavajjavāsaṃ vasitukāmo hoti, tena vasitabbaṃ.

Tatiyavatthusmimpi – ‘‘abhikkantādīni saṇṭhapetvā piṇḍāya carissāmī’’ti nivāsanapārupanakiccato pabhuti yāva bhojanapariyosānaṃ tāva payoge payoge dukkaṭaṃ. Sambhāvanaṃ labhatu vā mā vā dukkaṭameva. Khandhakavattasekhiyavattaparipūraṇatthaṃ pana sabrahmacārīnaṃ diṭṭhānugatiāpajjanatthaṃ vā pāsādikehi abhikkamapaṭikkamādīhi piṇḍāya pavisanto anupavajjo viññūnanti.

Catutthapañcamavatthūsu – ‘‘yo te vihāre vasī’’ti ettha vuttanayeneva ‘‘aha’’nti avuttattā pārājikaṃ natthi. Attupanāyikameva hi samudācarantassa pārājikaṃ vuttaṃ.

Paṇidhāya caṅkamītiādīni heṭṭhā vuttanayāneva.

Saṃyojanavatthusmiṃ – saṃyojanā pahīnātipi ‘‘dasa saṃyojanā pahīnā’’tipi ‘‘ekaṃ saṃyojanaṃ pahīna’’ntipi vadato kilesappahānameva ārocitaṃ hoti, tasmā pārājikaṃ.

224. Rahovatthūsu – raho ullapatīti ‘‘rahogato arahā aha’’nti vadati, na manasā cintitameva karoti. Tenettha dukkaṭaṃ vuttaṃ.

Vihāravatthuupaṭṭhānavatthu ca vuttanayameva.

225. Na dukkaravatthusmiṃ – tassa bhikkhuno ayaṃ laddhi – ‘‘ariyapuggalāva bhagavato sāvakā’’ti. Tenāha – ‘‘ye kho te bhagavato sāvakā te evaṃ vadeyyu’’nti. Yasmā cassa ayamadhippāyo – ‘‘sīlavatā āraddhavipassakena na dukkaraṃ aññaṃ byākātuṃ, paṭibalo so arahattaṃ pāpuṇitu’’nti. Tasmā ‘‘anullapanādhippāyo aha’’nti āha.

Vīriyavatthusmiṃ ārādhanīyoti sakkā ārādhetuṃ sampādetuṃ nibbattetunti attho. Sesaṃ vuttanayameva.

Maccuvatthusmiṃ so bhikkhu ‘‘yassa vippaṭisāro uppajjati, so bhāyeyya. Mayhaṃ pana avippaṭisāravatthukāni parisuddhāni sīlāni, svāhaṃ kiṃ maraṇassa bhāyissāmī’’ti etamatthavasaṃ paṭicca ‘‘nāhaṃ āvuso maccuno bhāyāmī’’ti āha. Tenassa anāpatti.

Vippaṭisāravatthusmimpi eseva nayo. Tato parāni tīṇi vatthūni vīriyavatthusadisāneva.

Vedanāvatthūsupaṭhamasmiṃ tāva so bhikkhu paṭisaṅkhānabalena adhivāsanakhantiyaṃ ṭhatvā ‘‘nāvuso sakkā yena vā tena vā adhivāsetu’’nti āha. Tenassa anāpatti.

Dutiye pana attupanāyikaṃ akatvā ‘‘nāvuso sakkā puthujjanenā’’ti pariyāyena vuttattā thullaccayaṃ.



在判例中 - 增上慢的案例与附加规则中所说的方法相同。
第二个案例中 - "立愿"是指发愿。"人们会这样认为我"是指人们会认为住在林野中的我是阿罗汉或有学,因此我将受到世人的尊敬、重视、尊重和供养。"犯突吉罗罪"是指这样立愿说"我将住在林野"而去的人,每走一步都犯突吉罗罪。同样,在林野中搭建小屋、经行、坐禅、穿衣、披衣等所有行为中,每一个动作都犯突吉罗罪。因此不应该这样住在林野中。这样住的人,无论是否得到认可,都犯突吉罗罪。但如果有人受持头陀行,想"我将守护头陀行",或者想"我住在村边心散乱,林野适合我",或者"我一定会在林野中获得三种远离之一",或者"我进入林野后不证得阿罗汉就不出来",或者"住林野是世尊所赞叹的,如果我住在林野中,许多同修也会舍弃村边而成为林野住者",这样想要无过失地居住的人,他应该住。
第三个案例中也是 - 从"我将整理好前进等动作去乞食"的穿衣披衣开始,直到用餐结束,每一个动作都犯突吉罗罪。无论是否得到认可,都是突吉罗罪。但为了圆满头陀行和学处,或为了让同修效仿,以令人欢喜的前进后退等动作进入乞食的人,是不会被智者责备的。
第四和第五个案例中 - 在"住在你的精舍的人"这里,按照所说的方法,因为没有说"我",所以不构成波罗夷罪。只有对自己直接说的人才构成波罗夷罪。
"立愿而经行"等与前面所说的方法相同。
在结使的案例中 - 说"结使已断"或"十结已断"或"一结已断"都是宣称断除烦恼,因此是波罗夷罪。
在私密处的案例中 - "在私密处宣称"是指说"我独处时是阿罗汉",而不是只在心中想。因此这里说是突吉罗罪。
精舍案例和侍奉案例与前面所说的方法相同。
在"不难"的案例中 - 那个比丘有这样的见解:"只有圣者才是世尊的弟子。"因此他说:"世尊的那些弟子会这样说。"因为他的意思是:"对于持戒和修习观的人来说,宣称[证果]并不难,他有能力证得阿罗汉。"因此他说"我没有宣称的意图"。
在精进的案例中,"可以实现"的意思是可以完成、成就、产生。其余的与前面所说的方法相同。
在死亡的案例中,那个比丘想:"有悔恨的人才会害怕。但我的戒行清净,没有悔恨的根据,我为什么要害怕死亡呢?"基于这个意思,他说"朋友,我不怕死亡。"因此他不犯戒。
在悔恨的案例中也是同样的道理。之后的三个案例与精进的案例相似。
在感受的案例中,首先那个比丘依靠思惟的力量,安住于忍耐中,说"朋友,不是任何人都能忍受的。"因此他不犯戒。
但在第二个案例中,因为没有直接说自己,而是用"朋友,凡夫不能"这样的间接方式说,所以是偷兰遮罪。

226.Brāhmaṇavatthūsuso kira brāhmaṇo na kevalaṃ ‘‘āyantu bhonto arahanto’’ti āha. Yaṃ yaṃ panassa vacanaṃ mukhato niggacchati, sabbaṃ ‘‘arahantānaṃ āsanāni paññapetha, pādodakaṃ detha, arahanto pāde dhovantū’’ti arahantavādapaṭisaṃyuttaṃyeva. Taṃ panassa pasādabhaññaṃ saddhācaritattā attano saddhābalena samussāhitassa vacanaṃ. Tasmā bhagavā ‘‘anāpatti, bhikkhave, pasādabhaññe’’ti āha. Evaṃ vuccamānena pana bhikkhunā na haṭṭhatuṭṭheneva paccayā paribhuñjitabbā, ‘‘arahattasampāpikaṃ paṭipadaṃ paripūressāmī’’ti evaṃ yogo karaṇīyoti.

Aññabyākaraṇavatthūnisaṃyojanavatthusadisāneva. Agāravatthusmiṃ so bhikkhu gihibhāve anatthikatāya anapekkhatāya ‘‘abhabbo kho āvuso mādiso’’ti āha, na ullapanādhippāyena. Tenassa anāpatti.



在婆罗门的案例中,那个婆罗门不仅仅说“各位阿罗汉请来”。他说的每一句话,都包含“请为阿罗汉们准备座位,给水洗脚,让阿罗汉们洗脚”的与阿罗汉相关的内容。这是因为他的信心和修行的力量,他所说的话是由自己的信心所支撑的。因此世尊说“比丘们,对于信心的破坏是不犯戒的”。然而,在这样被说时,比丘们不应当因为一时的满足而享用供养,而应当这样思维“我将完善通向阿罗汉的修行”。
在其他的解释中,与结使的案例相似。在无家者的案例中,那个比丘因为在世俗中没有利益、没有依赖而说“这样的事情是不可能的,朋友”，而不是出于轻率的目的。因此他不犯戒。

227.Āvaṭakāmavatthusmiṃ so bhikkhu vatthukāmesu ca kilesakāmesu ca lokiyeneva ādīnavadassanena nirapekkho. Tasmā ‘‘āvaṭā me āvuso kāmā’’ti āha. Tenassa anāpatti. Ettha ca āvaṭāti āvāritā nivāritā, paṭikkhittāti attho.

Abhirativatthusmiṃ so bhikkhu sāsane anukkaṇṭhitabhāvena uddesaparipucchādīsu ca abhiratabhāvena ‘‘abhirato ahaṃ āvuso paramāya abhiratiyā’’ti āha, na ullapanādhippāyena. Tenassa anāpatti.

Pakkamanavatthusmiṃ yo imamhā āvāsā paṭhamaṃ pakkamissatīti evaṃ āvāsaṃ vā maṇḍapaṃ vā sīmaṃ vā yaṃkiñci ṭhānaṃ paricchinditvā katāya katikāya yo ‘‘maṃ arahāti jānantū’’ti tamhā ṭhānā paṭhamaṃ pakkamati, pārājiko hoti. Yo pana ācariyupajjhāyānaṃ vā kiccena mātāpitūnaṃ vā kenacideva karaṇīyena bhikkhācāratthaṃ vā uddesaparipucchānaṃ vā atthāya aññena vā tādisena karaṇīyena taṃ ṭhānaṃ atikkamitvā gacchati, anāpatti. Sacepissa evaṃ gatassa pacchā icchācāro uppajjati ‘‘na dānāhaṃ tattha gamissāmi evaṃ maṃ arahāti sambhāvessantī’’ti anāpattiyeva.

Yopi kenacideva karaṇīyena taṃ ṭhānaṃ patvā sajjhāyamanasikārādivasena aññavihito vā hutvā corādīhi vā anubaddho meghaṃ vā uṭṭhitaṃ disvā anovassakaṃ pavisitukāmo taṃ ṭhānaṃ atikkamati, anāpatti. Yānena vā iddhiyā vā gacchantopi pārājikaṃ nāpajjati, padagamaneneva āpajjati. Tampi yehi saha katikā katā, tehi saddhiṃ apubbaṃacarimaṃ gacchanto nāpajjati. Evaṃ gacchantā hi sabbepi aññamaññaṃ rakkhanti. Sacepi maṇḍaparukkhamūlādīsu kiñci ṭhānaṃ paricchinditvā ‘‘yo ettha nisīdati vā caṅkamati vā, taṃ arahāti jānissāma’’ pupphāni vā ṭhapetvā ‘‘yo imāni gahetvā pūjaṃ karissati, taṃ arahāti jānissāmā’’tiādinā nayena katikā katā hoti, tatrāpi icchācāravasena tathā karontassa pārājikameva. Sacepi upāsakena antarāmagge vihāro vā kato hoti, cīvarādīni vā ṭhapitāni honti, ‘‘ye arahanto te imasmiṃ vihāre vasantu, cīvarādīni ca gaṇhantū’’ti. Tatrāpi icchācāravasena vasantassa vā cīvarādīni vā gaṇhantassa pārājikameva . Etaṃ pana adhammikakatikavattaṃ , tasmā na kātabbaṃ, aññaṃ vā evarūpaṃ ‘‘imasmiṃ temāsabbhantare sabbeva āraññakā hontu, piṇḍapātikaṅgādiavasesadhutaṅgadharā vā atha vā sabbeva khīṇāsavā hontū’’ti evamādi. Nānāverajjakā hi bhikkhū sannipatanti. Tattha keci dubbalā appathāmā evarūpaṃ vattaṃ anupāletuṃ na sakkonti. Tasmā evarūpampi vattaṃ na kātabbaṃ. ‘‘Imaṃ temāsaṃ sabbeheva na uddisitabbaṃ, na paripucchitabbaṃ, na pabbājetabbaṃ, mūgabbataṃ gaṇhitabbaṃ, bahi sīmaṭṭhassāpi saṅghalābho dātabbo’’ti evamādikaṃ pana na kātabbameva.



在欲望的案例中,那个比丘对物质欲望和污垢欲望都以世俗的苦果为见解,无所依赖。因此他说“我的欲望被遮蔽”。因此他不犯戒。这里的“被遮蔽”是指被封闭、被阻止的意思。
在对教法的喜爱案例中,那个比丘因为对教法的无厌倦,在教法的引导和询问中表示“我对极大的喜悦感到喜悦”，而不是出于轻率的目的。因此他不犯戒。
在离开的案例中,若有人从这里的住所首先离开,无论是住所、帐篷还是任何地方,只要在被划定的地方,他如果说“让我知道我是阿罗汉”，则他首先离开那个地方,就构成波罗夷罪。但如果有人因为师父或老师的缘故,或者为了父母的缘故,或者为了乞食的缘故,或者为了教导和询问的缘故,而越过那个地方,则不犯戒。如果在他离开后,产生了这样的想法“我不去那里,他们会认为我是阿罗汉”，则也是不犯戒。
如果有人因为某种原因到达那个地方,而因专注、思维等原因,被认为是其他人,或者因为盗贼等原因被困住,看到云彩而想要进入而越过那个地方,则不犯戒。无论是乘车还是使用神通而去,都不会构成波罗夷罪,只有步行才会构成。即便是与他人一起走,在走向最后的地方时也不会犯戒。因为这样走的人彼此会相互保护。如果在帐篷、树根等地方划定了某个地方,说“谁在这里坐着或走动,我们会知道他是阿罗汉”，或者放置花朵说“谁拿着这些花来供养,我们会知道他是阿罗汉”等等,在这种情况下,也会构成波罗夷罪。如果有信士在中间的路上建立了修行处,放置了衣物等,说“愿所有阿罗汉们住在这个修行处,并且拿走衣物等”，在这种情况下,也会构成波罗夷罪。这个是非法的行为,因此不应当这样做。关于其他类似的事情“在这个三个月内,所有人都应当成为林野住者,持有乞食等的头陀行者,或者所有人都应当是已断的”，等等,因为有各种各样的比丘聚集在那里。有些人因软弱而无法维持这样的行为。因此,这样的行为也不应当做。“在这个三个月内,所有人都不应当被指名,不应当被询问,不应当被驱逐,不应当被视为哑巴,外面的边界也应当给予僧团的利益”，等等,这些也不应当做。

228.Lakkhaṇasaṃyutte yvāyaṃ āyasmā ca lakkhaṇoti lakkhaṇatthero vutto, esa jaṭilasahassassa abbhantare ehibhikkhūpasampadāya upasampanno ādittapariyāyāvasāne arahattappatto eko mahāsāvakoti veditabbo. Yasmā panesa lakkhaṇasampannena sabbākāraparipūrena brahmasamena attabhāvena samannāgato, tasmā lakkhaṇoti saṅkhaṃ gato. Mahāmoggallānatthero pana pabbajitadivasato sattame divase arahattappatto dutiyo aggasāvako.

Sitaṃ pātvākāsīti mandahasitaṃ pātuakāsi, pakāsayi dassesīti vuttaṃ hoti. Kiṃ pana disvā thero sitaṃ pātvākāsīti? Upari pāḷiyaṃ āgataṃ aṭṭhikasaṅkhalikaṃ ekaṃ petaloke nibbattaṃ sattaṃ disvā, tañca kho dibbena cakkhunā, na pasādacakkhunā. Pasādacakkhussa hi ete attabhāvā na āpāthaṃ āgacchanti. Evarūpaṃ pana attabhāvaṃ disvā kāruññe kātabbe kasmā sitaṃ pātvākāsīti? Attano ca buddhañāṇassa ca sampattisamanussaraṇato. Tañhi disvā thero ‘‘adiṭṭhasaccena nāma puggalena paṭilabhitabbā evarūpā attabhāvā mutto ahaṃ, lābhā vata me, suladdhaṃ vata me’’ti attano ca sampattiṃ anussaritvā ‘‘aho buddhassa bhagavato ñāṇasampatti, yo ‘kammavipāko, bhikkhave, acinteyyo; na cintetabbo’ti (a. ni. 

在与特征相关的案例中,这位尊者被称为特征,这是因为他在一千名苦行者中,通过接受乞食而获得了阿罗汉果,他应被视为一位伟大的声闻。因为他具备了完整的特征和各种形态,与天人相同,因此被称为特征。而大目犍连尊者从出家之日到第七天获得了阿罗汉果,成为第二位最杰出的声闻。
“饮食后显现微笑”是指他显露出微笑的样子。那么尊者为何显露微笑呢？因为他在上面的经文中见到了一位在彼界中投生的鬼魂,而且是用天眼看到的,而非用信心之眼看到的。因为信心之眼无法接触这些存在。然而,看到这样的存在后,出于慈悲,为何会显露微笑呢？是因为他忆念到自己的成就和佛陀的智慧。看到这一点,尊者想“以未见的真实,应当获得这样的存在,我得到了福报,真是幸运啊”，忆念到自己的成就,因此感慨“哦,佛陀的智慧真是了不起,他说‘因果法则,比丘们,是不可思议的；不应当去思维’”。

4.77) desesi, paccakkhaṃ vata katvā buddhā desenti, suppaṭividdhā buddhānaṃ dhammadhātū’’ti evaṃ buddhañāṇasampattiñca saritvā sitaṃ pātvākāsīti. Yasmā pana khīṇāsavā nāma na akāraṇā sitaṃ pātukaronti, tasmā taṃ lakkhaṇatthero pucchi – ‘‘ko nu kho āvuso moggallāna hetu, ko paccayo sitassa pātukammāyā’’ti. Thero pana yasmā yehi ayaṃ upapatti sāmaṃ adiṭṭhā, te dussaddhāpayā honti, tasmā bhagavantaṃ sakkhiṃ katvā byākātukāmatāya ‘‘akālo kho, āvuso’’tiādimāha . Tato bhagavato santike puṭṭho ‘‘idhāhaṃ āvuso’’tiādinā nayena byākāsi.

Tattha aṭṭhikasaṅkhalikanti setaṃ nimmaṃsalohitaṃ aṭṭhisaṅghātaṃ. Gijjhāpi kākāpi kulalāpīti etepi yakkhagijjhā ceva yakkhakākā ca yakkhakulalā ca paccetabbā. Pākatikānaṃ pana gijjhādīnaṃ āpāthampi etaṃ rūpaṃ nāgacchati. Anupatitvā anupatitvāti anubandhitvā anubandhitvā. Vituḍentīti vinivijjhitvā gacchanti. Vitudentīti vā pāṭho, asidhārūpamehi tikhiṇehi lohatuṇḍehi vijjhantīti attho. Sā sudaṃ aṭṭassaraṃ karotīti ettha sudanti nipāto, sā aṭṭhikasaṅkhalikā aṭṭassaraṃ āturassaraṃ karotīti attho. Akusalavipākānubhavanatthaṃ kira yojanappamāṇāpi tādisā attabhāvā nibbattanti, pasādussadā ca honti pakkagaṇḍasadisā; tasmā sā aṭṭhikasaṅkhalikā balavavedanāturā tādisaṃ saramakāsīti. Evañca pana vatvā puna āyasmā mahāmoggallāno ‘‘vaṭṭagāmikasattā nāma evarūpā attabhāvā na muccantī’’ti sattesu kāruññaṃ paṭicca uppannaṃ dhammasaṃvegaṃ dassento ‘‘tassa mayhaṃ āvuso etadahosi; acchariyaṃ vata bho’’tiādimāha.

Bhikkhū ujjhāyantīti yesaṃ sā petūpapatti appaccakkhā, te ujjhāyanti . Bhagavā pana therassānubhāvaṃ pakāsento ‘‘cakkhubhūtā vata bhikkhave sāvakā viharantī’’tiādimāha. Tattha cakkhu bhūtaṃ jātaṃ uppannaṃ tesanti cakkhubhūtā; bhūtacakkhukā uppannacakkhukā, cakkhuṃ uppādetvā, viharantīti attho. Dutiyapadepi eseva nayo. Yatra hi nāmāti ettha yatrāti kāraṇavacanaṃ. Tatrāyamatthayojanā; yasmā nāma sāvakopi evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati, tasmā avocumha – ‘‘cakkhubhūtā vata bhikkhave sāvakā viharanti, ñāṇabhūtā vata bhikkhave sāvakā viharantī’’ti.

Pubbeva me so bhikkhave satto diṭṭhoti bodhimaṇḍe sabbaññutañāṇappaṭivedhena appamāṇesu cakkavāḷesu appamāṇe sattanikāye bhavagatiyoniṭhitinivāse ca paccakkhaṃ karontena mayā pubbeva so satto diṭṭhoti vadati.

Goghātakoti gāvo vadhitvā vadhitvā aṭṭhito maṃsaṃ mocetvā vikkiṇitvā jīvikakappanakasatto. Tasseva kammassa vipākāvasesenāti tassa nānācetanāhi āyūhitassa aparāpariyakammassa. Tatra hi yāya cetanāya narake paṭisandhi janitā, tassā vipāke parikkhīṇe avasesakammaṃ vā kammanimittaṃ vā ārammaṇaṃ katvā puna petādīsu paṭisandhi nibbattati, tasmā sā paṭisandhi kammasabhāgatāya vā ārammaṇasabhāgatāya vā ‘‘tasseva kammassa vipākāvaseso’’ti vuccati. Ayañca satto evaṃ upapanno. Tenāha – ‘‘tasseva kammassa vipākāvasesenā’’ti. Tassa kira narakā cavanakāle nimmaṃsakatānaṃ gunnaṃ aṭṭhirāsi eva nimittaṃ ahosi. So paṭicchannampi taṃ kammaṃ viññūnaṃ pākaṭaṃ viya karonto aṭṭhisaṅkhalikapeto jāto.



4.77) 佛陀确实以直接的方式讲法，正因为他对佛法的深刻理解，所以显露出微笑。由于那些已断尽烦恼的人并非无缘无故地显露微笑，因此特征尊者询问：“究竟是什么原因，让尊者目犍连显露微笑，是什么因缘让他显露微笑呢？”而尊者因为看到此生的投生与未见的缘故，因此他对佛陀的智慧表示：“确实是不可思议的，朋友。”于是他在佛陀面前被问及时，便用这样的方式回答。
在这里，**是指白色的细腻的红色骨骼。无论是秃鹫还是乌鸦等,也应被视为鬼神的秃鹫、鬼神的乌鸦和鬼神的细腻的鸟类。对于普通的秃鹫等,这种形态并不会出现。未接触到的、未接触到的意思是指被牵连着、被牵连着。它们是被切断后离开的。也可以解释为“被切断”的意思，像用锋利的铁器刺入。确实，这个白色的骨骼会发出悲鸣的声音，这里的“悲鸣”是指，白色的骨骼会发出痛苦的声音。为了体验恶果而生的这样的存在，确实是因为有痛苦的感受；因此，这个白色的骨骼是强烈痛苦的存在。如此说来，尊者目犍连便说“轮回中的众生是不会解脱的”，以此显示因众生的悲悯而产生的法的震动，他说“对我而言，朋友，确实是令人惊讶”。
比丘们因看到投生的鬼魂而感到愤怒，而佛陀为了显现尊者的威德而说：“比丘们，确实是有眼睛的声闻们在这里生活。”这里的“有眼睛的”是指已经出生的、已经存在的，是指用眼睛去看待的意思。第二句也是如此。在这里，“因为有名”是指原因的言辞。这里的意思是；因为声闻们也能如此了解、见到、或者能够做出证明，因此我们说：“有眼睛的声闻们确实在生活，具有智慧的声闻们确实在生活。”
“在过去我就已经见到这个众生了”，在菩提树下通过无所不知的智慧，亲眼见到无量的众生，亲眼见到他们的生死轮回。
“屠牛者”是指杀死牛后，割下肉来出售以维持生计的众生。由于他所做的业的果报，因而在不同的意识中轮回。因而，由于那种意识的缘故，投生到地狱中，因而在果报消尽后，依靠剩余的业力或业的缘故再次投生为鬼等，因此称之为“由他业的果报所剩余”。这位众生便是如此投生的。因此他说：“由他业的果报所剩余。”在他投生到地狱时，因其所做的业而感到痛苦的种种现象显现出来。他隐秘地将此业显现得如同众生所知一般，成为了骨骼的鬼魂。






229. Maṃsapesivatthusmiṃ goghātakoti gomaṃsapesiyo katvā sukkhāpetvā vallūravikkayena anekāni vassāni jīvikaṃ kappesi. Tenassa narakā cavanakāle maṃsapesiyeva nimittaṃ ahosi. So maṃsapesipeto jāto.

Maṃsapiṇḍavatthusmiṃ so sākuṇiko sakuṇe gahetvā vikkiṇanakāle nippakkhacamme maṃsapiṇḍamatte katvā vikkiṇanto jīvikaṃ kappesi. Tenassa narakā cavanakāle maṃsapiṇḍova nimittaṃ ahosi. So maṃsapiṇḍapeto jāto.

Nicchavivatthusmiṃ tassa orabbhikassa eḷake vadhitvā niccamme katvā kappitajīvikassa purimanayeneva niccammaṃ eḷakasarīraṃ nimittamahosi. So nicchavipeto jāto.

Asilomavatthusmiṃ so sūkariko dīgharattaṃ nivāpapuṭṭhe sūkare asinā vadhitvā vadhitvā dīgharattaṃ jīvikaṃ kappesi. Tenassa ukkhittāsikabhāvova nimittaṃ ahosi. Tasmā asilomapeto jāto.

Sattilomavatthusmiṃ so māgaviko ekaṃ migañca sattiñca gahetvā vanaṃ gantvā tassa migassa samīpaṃ āgatāgate mige sattiyā vijjhitvā māresi, tassa sattiyā vijjhanakabhāvoyeva nimittaṃ ahosi. Tasmā sattilomapeto jāto.

Usulomavatthusmiṃ kāraṇikoti rājāparādhike anekāhi kāraṇāhi pīḷetvā avasāne kaṇḍena vijjhitvā māraṇakapuriso. So kira asukasmiṃ padese viddho maratīti ñatvāva vijjhati. Tassevaṃ jīvikaṃ kappetvā narake uppannassa tato pakkāvasesena idhūpapattikāle usunā vijjhanabhāvoyeva nimittaṃ ahosi. Tasmā usulomapeto jāto.

Sūcilomavatthusmiṃ sārathīti assadamako. Godamakotipi kurundaṭṭhakathāyaṃvuttaṃ. Tassa patodasūciyā vijjhanabhāvoyeva nimittaṃ ahosi. Tasmā sūcilomapeto jāto.

Dutiyasūcilomavatthusmiṃ sūcakoti pesuññakārako . So kira manusse aññamaññañca bhindi. Rājakule ca ‘‘imassa imaṃ nāma atthi, iminā idaṃ nāma kata’’nti sūcetvā sūcetvā anayabyasanaṃ pāpesi. Tasmā yathānena sūcetvā manussā bhinnā, tathā sūcīhi bhedanadukkhaṃ paccanubhotuṃ kammameva nimittaṃ katvā sūcilomapeto jāto.

Aṇḍabhāritavatthusmiṃ gāmakūṭoti vinicchayāmacco. Tassa kammasabhāgatāya kumbhamattā mahāghaṭappamāṇā aṇḍā ahesuṃ. So hi yasmā raho paṭicchanna ṭhāne lañjaṃ gahetvā kūṭavinicchayena pākaṭaṃ dosaṃ karonto sāmike assāmike akāsi. Tasmāssa rahassaṃ aṅgaṃ pākaṭaṃ nibbattaṃ. Yasmā daṇḍaṃ paṭṭhapento paresaṃ asayhaṃ bhāraṃ āropesi, tasmāssa rahassaṅgaṃ asayhabhāro hutvā nibbattaṃ. Yasmā yasmiṃ ṭhāne ṭhitena samena bhavitabbaṃ, tasmiṃ ṭhatvā visamo ahosi, tasmāssa rahassaṅge visamā nisajjā ahosīti.

Pāradārikavatthusmiṃ so satto parassa rakkhitaṃ gopitaṃ sassāmikaṃ phassaṃ phusanto mīḷhasukhena kāmasukhena cittaṃ ramayitvā kammasabhāgatāya gūthaphassaṃ phusanto dukkhamanubhavituṃ tattha nibbatto. Duṭṭhabrāhmaṇavatthu pākaṭameva.



以下是对应的简体中文全文翻译：
229. 在肉块案例中，作为屠夫，他制作牛肉块并将其晒干，通过销售干肉块维持生计多年。因此在他从地狱死亡时，肉块成为他的标志。他转生为肉块饿鬼。
在肉团案例中，他是一个猎鸟者，捕获鸟类并在销售时仅保留无羽毛的皮肤，制作肉团出售以维持生计。因此在他从地狱死亡时，肉团成为他的标志。他转生为肉团饿鬼。
在无皮案例中，他杀死了山羊，剥去皮肤，以制作皮革为生。因此在他从地狱死亡时，无皮山羊身体成为他的标志。他转生为无皮饿鬼。
在刀毛案例中，他是一个养猪者，长期在饲养场中用刀反复杀猪以维持生计。因此他的标志是被举起的刀。因此他转生为刀毛饿鬼。
在矛毛案例中，他是一个猎人，带着一只动物和一把矛进入森林，每当动物接近时就用矛刺穿并杀死它。因此矛刺穿的情形成为他的标志。因此他转生为矛毛饿鬼。
在箭毛案例中，作为执行者，他因多种原因折磨犯罪者，最后用箭射杀。他确切地知道在某个地方被射杀，然后射杀。在从地狱死亡后转生时，箭射穿的情形成为他的标志。因此他转生为箭毛饿鬼。
在针毛案例中，他是一个驯马师。在库伦达注释中也称为牛驯服者。因此针刺穿的情形成为他的标志。因此他转生为针毛饿鬼。
在第二针毛案例中，他是一个告密者，制造分裂。他告诉王室某人有某物，某人做了某事，从而造成人们之间的分裂和不幸。因此他转生为针毛饿鬼，经历被针刺穿的痛苦。
在蛋重案例中，他是一个法庭判决官。由于他的职业，他拥有如大罐子般大小的蛋。他在隐秘的地方接受贿赂，通过歪曲判决制造明显的不公。因此他的秘密身体部位变得显露，承载无法忍受的重负，并且坐姿不稳。
在通奸案例中，他触摸了他人受保护的、有主的身体，以淫秽的快乐取悦自己。由于他的职业，他触摸了粪便，因此在那里转生并经历痛苦。恶婆罗门的故事是众所周知的。

230.Nicchavitthivatthusmiṃ yasmā mātugāmo nāma attano phasse anissaro, sā ca taṃ sāmikassa santakaṃ phassaṃ thenetvā paresaṃ abhiratiṃ uppādesi, tasmā kammasabhāgatāya sukhasamphassā dhaṃsitvā dukkhasamphassaṃ anubhavituṃ nicchavitthī hutvā upapannā.

Maṅgulitthivatthusmiṃ maṅgulinti virūpaṃ duddasikaṃ bībhacchaṃ, sā kira ikkhaṇikākammaṃ yakkhadāsikammaṃ karontī ‘‘iminā ca iminā ca evaṃ balikamme kate ayaṃ nāma tumhākaṃ vaḍḍhi bhavissatī’’ti mahājanassa gandhapupphādīni vañcanāya gahetvā mahājanaṃ duddiṭṭhiṃ micchādiṭṭhiṃ gaṇhāpesi, tasmā tāya kammasabhāgatāya gandhapupphādīnaṃ thenitattā duggandhā duddassanassa gāhitattā duddasikā virūpā bībhacchā hutvā nibbattā.

Okilinivatthusmiṃ uppakkaṃ okiliniṃ okirininti sā kira aṅgāracitake nipannā vipphandamānā viparivattamānā paccati, tasmā uppakkā ceva hoti kharena agginā pakkasarīrā; okilinī ca kilinnasarīrā bindubindūni hissā sarīrato paggharanti. Okirinī ca aṅgārasamparikiṇṇā, tassā hi heṭṭhatopi kiṃsukapupphavaṇṇā aṅgārā, ubhayapassesupi , ākāsatopissā upari aṅgārā patanti, tena vuttaṃ – ‘‘uppakkaṃ okiliniṃ okirini’’nti. Sā issāpakatā sapattiṃ aṅgārakaṭāhena okirīti tassā kira kaliṅgarañño ekā nāṭakinī aṅgārakaṭāhaṃ samīpe ṭhapetvā gattato udakañca puñchati, pāṇinā ca sedaṃ karoti. Rājāpi tāya saddhiṃ kathañca karoti, parituṭṭhākārañca dasseti. Aggamahesī taṃ asahamānā issāpakatā hutvā acirapakkantassa rañño taṃ aṅgārakaṭāhaṃ gahetvā tassā upari aṅgāre okiri. Sā taṃ kammaṃ katvā tādisaṃyeva vipākaṃ paccanubhavituṃ petaloke nibbattā.

Coraghātakavatthusmiṃ so rañño āṇāya dīgharattaṃ corānaṃ sīsāni chinditvā petaloke nibbattanto asīsakaṃ kabandhaṃ hutvā nibbatti.

Bhikkhuvatthusmiṃ pāpabhikkhūti lāmakabhikkhu. So kira lokassa saddhādeyye cattāro paccaye paribhuñjitvā kāyavacīdvārehi asaṃ yato bhinnājīvo cittakeḷiṃ kīḷanto vicari. Tato ekaṃ buddhantaraṃ niraye paccitvā petaloke nibbattanto bhikkhusadiseneva attabhāvena nibbatti. Bhikkhunī-sikkhamānā-sāmaṇera-sāmaṇerīvatthūsupi ayameva vinicchayo.



以下是对应的简体中文全文翻译：
230. 在无皮女案例中，由于女性对自己的触感没有控制权，她偷走了属于丈夫的触感，为他人带来快乐。因此，由于业的相似性，她失去了愉悦的触感，经历痛苦的触感，转生为无皮女。
在丑陋女案例中，"丑陋"指面目可憎、难看、令人厌恶。据说她从事占卜和侍奉夜叉的工作，欺骗大众说："如果你们进行这样那样的祭祀，就会得到这样那样的好处。"她通过欺骗手段从大众那里获取香料和鲜花等物，使大众产生错误的见解。因此，由于业的相似性，由于偷窃香料和鲜花等物，她变得臭气熏天；由于使人产生错误见解，她变得丑陋难看、面目可憎。
在烧焦女案例中，"烧焦、湿黏、被覆盖"指她躺在炭火堆上，翻来覆去地被烧烤。因此她被烈火烧焦，全身湿黏，身上不断滴落液体。她被炭火覆盖，下面、两侧都是如紫红花般颜色的炭火，空中也有炭火落在她身上。因此说"烧焦、湿黏、被覆盖"。她因嫉妒而用炭火盆倾倒在情敌身上。据说，迦陵伽王的一个舞女把炭火盆放在身边，用水擦拭身体，用手擦汗。国王与她交谈，显示出喜悦。王后无法忍受，出于嫉妒，在国王刚离开时拿起炭火盆，把炭火倒在那个舞女身上。她做了这种行为，因此在饿鬼界转生，经历同样的果报。
在杀盗贼案例中，他长期按国王的命令砍下盗贼的头颅，转生到饿鬼界时成为无头的躯干。
在比丘案例中，"恶比丘"指劣质比丘。据说他享用信众供养的四种必需品，但身口不检点，破坏戒律，玩弄心智。之后他在地狱中煎熬一个佛陀时期，转生到饿鬼界时以与比丘相似的形态出生。对于比丘尼、式叉摩那、沙弥、沙弥尼的案例也是同样的判断。

231. Tapodāvatthusmiṃ acchodakoti pasannodako. Sītodakoti sītalaudako. Sātodakoti madhurodako. Setakoti parisuddho nissevālapaṇakakaddamo. Suppatitthoti sundarehi titthehi upapanno. Ramaṇīyoti ratijanako. Cakkamattānīti rathacakkappamāṇāni. Kuthitā sandatīti tatrā santattā hutvā sandati. Yatāyaṃ bhikkhaveti yato ayaṃ bhikkhave. So dahoti so rahado. Kuto panāyaṃ sandatīti? Vebhārapabbatassa kira heṭṭhā bhummaṭṭhakanāgānaṃ pañcayojanasatikaṃ nāgabhavanaṃ devalokasadisaṃ maṇimayena talena ārāmuyyānehi ca samannāgataṃ; tattha nāgānaṃ kīḷanaṭṭhāne so udakadaho, tato ayaṃ tapodā sandati. Dvinnaṃ mahānirayānaṃ antarikāya āgacchatīti rājagahanagaraṃ kira āviñjetvā mahāpetaloko, tattha dvinnaṃ mahālohakumbhinirayānaṃ antarena ayaṃ tapodā āgacchati, tasmā kuthitā sandatīti.

Yuddhavatthusmiṃ nandī caratīti vijayabherī āhiṇḍati. Rājā āvuso licchavīhīti thero kira attano divāṭṭhāne ca rattiṭṭhāne ca nisīditvā ‘‘licchavayo katahatthā katūpāsanā, rājā ca tehi saddhiṃ sampahāraṃ detī’’ti āvajjento dibbena cakkhunā rājānaṃ parājitaṃ palāyamānaṃ addasa. Tato bhikkhū āmantetvā ‘‘rājā āvuso tumhākaṃ upaṭṭhāko licchavīhi pabhaggo’’ti āha. Saccaṃ, bhikkhave, moggallāno āhāti parājikakāle āvajjitvā yaṃ diṭṭhaṃ taṃ bhaṇanto saccaṃ āha.



231. 在火焰案例中，"无水"指清澈的水；"凉水"指凉爽的水；"甜水"指甘甜的水；"洁净"指纯净的水，清澈无杂质；"稳固"指美丽的水流；"宜人"指令人愉悦的水；"如车轮般"指水流的形状如车轮；"聚集"指水流汇聚在一起；"如是，僧伽，"指此处的僧伽。因此，水流如火焰；"从何而来，聚集在此？"据说在维贝哈拉山的下面，地面上有五十由贼所居住的蛇的宫殿，像天界一样有着宝石的顶；在那里，蛇们在水中游玩，因此此处的火焰聚集在水中。两座大地狱的交界处，通往王舍城（现代的拉杰古尔），在那里有一座大饿鬼的世界，因此此处的火焰聚集在水中。
在战争案例中，"欢喜地行走"指胜利的号角在吹响。国王对长老说："尊敬的利奇维人，"长老在白天和夜晚坐着，观察着说："利奇维人已经完成了他们的祭祀，国王也与他们一起进行集会。"用神眼看到国王被打败而逃跑。于是，长老们召集比丘们说："国王尊敬的利奇维人已经被击败。"确实，比丘们，在莫迦拉那被打败的时候，看到的事情就如实地说出来。

232. Nāgogāhavatthusmiṃ sappinikāyāti evaṃnāmikāya. Āneñjaṃ samādhinti anejaṃ acalaṃ kāyavācāvipphandavirahitaṃ catutthajjhānasamādhiṃ. Nāgānanti hatthīnaṃ. Ogayha uttarantānanti ogayha ogāhetvā puna uttarantānaṃ. Te kira gambhīraṃ udakaṃ otaritvā tattha nhatvā ca pivitvā ca soṇḍāya udakaṃ gahetvā aññamaññaṃ ālolentā uttaranti, tesaṃ evaṃ ogayha uttarantānanti vuttaṃ hoti. Koñcaṃ karontānanti nadītīre ṭhatvā soṇḍaṃ mukhe pakkhipitvā koñcanādaṃ karontānaṃ. Saddaṃ assosinti taṃ koñcanādasaddaṃ assosiṃ. Attheso, bhikkhave, samādhi so ca kho aparisuddhoti atthi eso samādhi moggallānassa, so ca kho parisuddho na hoti. Thero kira pabbajitato sattame divase tadahuarahattappatto aṭṭhasu samāpattīsu pañcahākārehi anāciṇṇavasībhāvo samādhiparipanthake dhamme na suṭṭhu parisodhetvā āvajjanasamāpajjanādhiṭṭhānavuṭṭhānapaccavekkhaṇānaṃ saññāmattakameva katvā catutthajjhānaṃ appetvā nisinno, jhānaṅgehi vuṭṭhāya nāgānaṃ saddaṃ sutvā ‘‘antosamāpattiyaṃ assosi’’nti evaṃsaññī ahosi. Tena vuttaṃ – ‘‘attheso, bhikkhave, samādhi; so ca kho aparisuddho’’ti.

Sobhitavatthusmiṃ ahaṃ, āvuso, pañca kappasatāni anussarāmīti ekāvajjanena anussarāmīti āha. Itarathā hi anacchariyaṃ ariyasāvakānaṃ paṭipāṭiyā nānāvajjanena tassa tassa atīte nivāsassa anussaraṇanti na bhikkhū ujjhāyeyyuṃ. Yasmā panesa ‘‘ekāvajjanena anussarāmī’’ti āha, tasmā bhikkhū ujjhāyiṃsu. Atthesā, bhikkhave, sobhitassa, sā ca kho ekāyeva jātīti yaṃ sobhito jātiṃ anussarāmīti āha, atthesā jāti sobhitassa, sā ca kho ekāyeva anantarā na uppaṭipāṭiyā anussaritāti adhippāyo.

Kathaṃ panāyaṃ etaṃ anussarīti? Ayaṃ kira pañcannaṃ kappasatānaṃ upari titthāyatane

Pabbajitvā asaññasamāpattiṃ nibbattetvā aparihīnajjhāno kālaṃ katvā asaññabhave nibbatti. Tattha yāvatāyukaṃ ṭhatvā avasāne manussaloke uppanno sāsane pabbajitvā tisso vijjā sacchākāsi. So pubbenivāsaṃ anussaramāno imasmiṃ attabhāve paṭisandhiṃ disvā tato paraṃ tatiye attabhāve cutimeva addasa. Atha ubhinnamantarā acittakaṃ attabhāvaṃ anussarituṃ asakkonto nayato sallakkhesi – ‘‘addhāahaṃ asaññabhave nibbatto’’ti. Evaṃ sallakkhentena panānena dukkaraṃ kataṃ, satadhā bhinnassa vālassa koṭiyā koṭi paṭividdhā, ākāse padaṃ dassitaṃ. Tasmā naṃ bhagavā imasmiṃyeva vatthusmiṃ etadagge ṭhapesi – ‘‘etadaggaṃ bhikkhave, mama sāvakānaṃ bhikkhūnaṃ pubbenivāsaṃ anussarantānaṃ yadidaṃ sobhito’’ti (a. ni. 1.219, 227).

Vinītavatthuvaṇṇanā niṭṭhitā.

Nigamanavaṇṇanā



以下是对应的简体中文全文翻译：
232. 在大象入水案例中，"萨皮尼卡"是河流的名字。"不动禅定"指不动、不摇晃、身语不动的第四禅定。"大象们"指大象。"潜入又浮出"指潜入水中又浮出水面。据说它们潜入深水中，在那里洗澡和饮水，用鼻子吸水互相喷洒，然后浮出水面，因此说"潜入又浮出"。"发出吼叫"指站在河岸边，把鼻子放入口中发出吼叫声。"听到声音"指我听到了那吼叫声。"比丘们，这种禅定确实存在，但它并不纯净"指目犍连确实有这种禅定，但它并不纯净。据说长老在出家后第七天就证得阿罗汉果，但在八种禅定中还未完全熟练五种方式，没有很好地净化禅定的障碍，只是略微注意到入定、住定、出定和观察，就进入第四禅。从禅支出来后听到大象的声音，误以为是在定中听到的。因此说"比丘们，这种禅定确实存在，但它并不纯净"。
在索比塔案例中，"朋友们，我能回忆起五百劫"指他说自己能一次性回忆起这些。否则，圣弟子们依次回忆过去生并不稀奇，比丘们也不会惊讶。但因为他说"一次性回忆"，所以比丘们惊讶了。"比丘们，索比塔确实有这种能力，但那只是一生"指索比塔所说的回忆确实存在，但那只是他的前一生，不是按顺序回忆的。
他是如何回忆的呢？据说他在五百劫前在外道中出家，证得无想定，保持禅定不退，死后转生到无想天。在那里寿终后又转生到人间，在佛教中出家，证得三明。他回忆前世时，看到了这一世的结生，然后看到第三世的死亡。但他无法回忆中间无心识的生命，于是推断："我一定是转生到了无想天。"他能这样推断是很不容易的，就像把一根头发劈成一百份然后用一端触碰另一端，或在空中留下脚印一样困难。因此世尊在这个案例中称赞他："比丘们，在我的弟子中，回忆前世第一的是索比塔。"
教诫故事的解释到此结束。
结语的解释

233.Uddiṭṭhākho āyasmanto cattāro pārājikā dhammāti idaṃ idha uddiṭṭhapārājikaparidīpanameva. Samodhānetvā pana sabbāneva catuvīsati pārājikāni veditabbāni. Katamāni catuvīsati? Pāḷiyaṃ āgatāni tāva bhikkhūnaṃ cattāri, bhikkhunīnaṃ asādhāraṇāni cattārīti aṭṭha. Ekādasa abhabbapuggalā, tesu paṇḍakatiracchānagataubhatobyañjanakā, tayo vatthuvipannā ahetukapaṭisandhikā, tesaṃ saggo avārito maggo pana vārito, abhabbā hi te maggappaṭilābhāya vatthuvipannattāti. Pabbajjāpi nesaṃ paṭikkhittā, tasmā tepi pārājikā. Theyyasaṃvāsako, titthiyapakkantako, mātughātako, pitughātako, arahantaghātako, bhikkhunīdūsako, lohituppādako, saṅghabhedakoti ime aṭṭha attano kiriyāya vipannattā abhabbaṭṭhānaṃ pattāti pārājikāva. Tesu theyyasaṃvāsako, titthiyapakkantako, bhikkhunīdūsakoti imesaṃ tiṇṇaṃ saggo avārito maggo pana vāritova. Itaresaṃ pañcannaṃ ubhayampi vāritaṃ. Te hi anantarabhave narake nibbattanakasattā. Iti ime ca ekādasa, purimā ca aṭṭhāti ekūnavīsati. Te gihiliṅge ruciṃ uppādetvā gihinivāsananivatthāya bhikkhuniyā saddhiṃ vīsati. Sā hi ajjhācāravītikkamaṃ akatvāpi ettāvatāva assamaṇīti imāni tāva vīsati pārājikāni.

Aparānipi – lambī, mudupiṭṭhiko, parassa aṅgajātaṃ mukhena gaṇhāti, parassa aṅgajāte abhinisīdatīti imesaṃ catunnaṃ vasena cattāri anulomapārājikānīti vadanti. Etāni hi yasmā ubhinnaṃ rāgavasena sadisabhāvūpagatānaṃ dhammo ‘‘methunadhammo’’ti vuccati. Tasmā etena pariyāyena methunadhammaṃ appaṭisevitvāyeva kevalaṃ maggena maggappavesanavasena āpajjitabbattā methunadhammapārājikassa anulomentīti anulomapārājikānīti vuccanti. Iti imāni ca cattāri purimāni ca vīsatīti samodhānetvā sabbāneva catuvīsati pārājikāni veditabbāni.

Na labhati bhikkhūhi saddhiṃ saṃvāsanti uposatha-pavāraṇa-pātimokkhuddesa-saṅghakammappabhedaṃ bhikkhūhi saddhiṃ saṃvāsaṃ na labhati. Yathā pure tathā pacchāti yathā pubbe gihikāle anupasampannakāle ca pacchā pārājikaṃ āpannopi tatheva asaṃvāso hoti. Natthi tassa bhikkhūhi saddhiṃ uposathapavāraṇapātimokkhuddesasaṅghakammappabhedo saṃvāsoti bhikkhūhi saddhiṃ saṃvāsaṃ na labhati. Tatthāyasmante pucchāmīti tesu catūsu pārājikesu āyasmante ‘‘kaccittha parisuddhā’’ti pucchāmi. Kaccitthāti kacci ettha; etesu catūsu pārājikesu kacci parisuddhāti attho. Atha vā kaccittha parisuddhāti kacci parisuddhā attha, bhavathāti attho. Sesaṃ sabbattha uttānatthamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Catutthapārājikavaṇṇanā niṭṭhitā.

2. Saṅghādisesakaṇḍaṃ

1. Sukkavissaṭṭhisikkhāpadavaṇṇanā

Yaṃ pārājikakaṇḍassa, saṅgītaṃ samanantaraṃ;

Tassa terasakassāyamapubbapadavaṇṇanā.



233. 在被称为“被提及的”的案例中，尊者提到的四种破戒法则是指此处所提及的破戒法则的详细说明。然而，综合来看，所有的二十四种破戒法则都应被理解。哪二十四种呢？在巴利文中有四种属于比丘，四种属于比丘尼，合计八种。十一种不当人，包括：愚者、非人、两边都不具备特征者，三种物品缺失者，因无因缘而转生者，因而这些人无法获得天界的道路；因为这些人因物品缺失而无法获得道路。因此，他们的出家也被拒绝，因此他们也是破戒者。这八种人因自身的行为而无法获得良好的处所：包括非人、外道、杀母、杀父、杀阿罗汉、诽谤比丘尼、生产红色物品、分裂僧团者。这三种中，非人、外道、诽谤比丘尼这三种是无法获得天界的道路，而其他五种则两者都无法获得。因为他们在即将到来的生中会转生到地狱中。因此这十一种加上之前的八种，共计十九种。它们在出家生活中引发了对比丘尼的兴趣。因为她没有犯下行为的过失，故这二十种破戒法则是如此。
此外，还有：长者、泥土制造者、用他人身体制作的，坐在他人身体上的，这四种被称为四种附随破戒法则。因为这些法则因两者的贪欲而归于相同的性质，被称为“欲望法则”。因此，因欲望法则而未被接受的，仅仅因进入道路而被认为是欲望法则的附随破戒法则。因此，这四种加上之前的二十种，共计二十四种破戒法则应被理解。
比丘们与他人共同生活时，不应与比丘们共同举行斋戒、布萨、宣讲、僧团事务的分配。就像以前一样，后来在家中未受戒时，后来的破戒也是如此。比丘们与他人共同生活时，不应与比丘们共同举行斋戒、布萨、宣讲、僧团事务的分配。因此，尊者问我在这四种破戒法则中是否“清净”。我问：“这里是否清净？”在这四种破戒法则中，“是否清净”的意思是什么？或者说“这里是否清净”的意思是什么？其他的都是在所有地方的解释。
《圆满和谐的戒律解释》
第四破戒法则的解释到此结束。
2. 僧团余事部分
1. 白米二十六条戒律的解释
这是破戒部分，紧接着是《僧伽戒律》。这是第十三条的前言解释。

234. Tena samayena buddho bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā seyyasako anabhirato brahmacariyaṃ caratīti ettha āyasmāti piyavacanaṃ. Seyyasakoti tassa bhikkhuno nāmaṃ. Anabhiratoti vikkhittacitto kāmarāgapariḷāhena pariḍayhamāno na pana gihibhāvaṃ patthayamāno. So tena kiso hotīti so seyyasako tena anabhiratabhāvena kiso hoti.

Addasā kho āyasmā udāyīti ettha udāyīti tassa therassa nāmaṃ, ayañhi seyyasakassa upajjhāyo lāḷudāyī nāma bhantamigasappaṭibhāgo niddārāmatādimanuyuttānaṃ aññataro lolabhikkhu. Kacci no tvanti kacci nu tvaṃ. Yāvadatthaṃ bhuñjātiādīsu yāvatā atthoti yāvadatthaṃ. Idaṃ vuttaṃ hoti – yāvatā te bhojanena attho yattakaṃ tvaṃ icchasi tattakaṃ bhuñja, yattakaṃ kālaṃ rattiṃ vā divā vā supituṃ icchasi tattakaṃ supa, mattikādīhi kāyaṃ ubbaṭṭetvā cuṇṇādīhi ghaṃsitvā yattakaṃ nhānaṃ icchasi tattakaṃ nhāya, uddesena vā paripucchāya vā vattapaṭipattiyā vā kammaṭṭhānena vā attho natthīti. Yadā te anabhirati uppajjatīti yasmiṃ kāle tava kāmarāgavasena ukkaṇṭhitatā vikkhittacittatā uppajjati. Rāgo cittaṃ anuddhaṃsetīti kāmarāgo cittaṃ dhaṃseti padhaṃseti vikkhipati ceva milāpeti ca. Tadā hatthena upakkamitvā asuciṃ mocehīti tasmiṃ kāle hatthena vāyamitvā asucimocanaṃ karohi, evañhi te cittekaggatā bhavissati. Iti taṃ upajjhāyo anusāsi yathā taṃ bālo bālaṃ mago magaṃ.

235.Tesaṃ muṭṭhassatīnaṃ asampajānānaṃ niddaṃ okkamantānanti satisampajaññaṃ pahāya niddaṃ otarantānaṃ. Tattha kiñcāpi niddaṃ okkamantānaṃ abyākato bhavaṅgavāro pavattati, satisampajaññavāro gaḷati, tathāpi sayanakāle manasikāro kātabbo. Divā supantena yāva nhātassa bhikkhuno kesā na sukkhanti tāva supitvā vuṭṭhahissāmīti saussāhena supitabbaṃ. Rattiṃ supantena ettakaṃ nāma rattibhāgaṃ supitvā candena vā tārakāya vā idaṃ nāma ṭhānaṃ pattakāle vuṭṭhahissāmīti saussāhena supitabbaṃ. Buddhānussatiādīsu ca dasasu kammaṭṭhānesu ekaṃ aññaṃ vā cittaruciyaṃ kammaṭṭhānaṃ gahetvāva niddā okkamitabbā. Evaṃ karonto hi sato sampajāno satiñca sampajaññañca avijahitvāva niddaṃ okkamatīti vuccati. Te pana bhikkhū bālā lolā bhantamigasappaṭibhāgā na evamakaṃsu. Tena vuttaṃ – ‘‘tesaṃ muṭṭhassatīnaṃ asampajānānaṃ niddaṃ okkamantāna’’nti.

Atthi cettha cetanā labbhatīti ettha ca supinante assādacetanā atthi upalabbhati. Atthesā, bhikkhave, cetanā; sā ca kho abbohārikāti bhikkhave esā assādacetanā atthi, sā ca kho avisaye uppannattā abbohārikā, āpattiyā aṅgaṃ na hoti. Iti bhagavā supinante cetanāya abbohārikabhāvaṃ dassetvā ‘‘evañca pana bhikkhave imaṃ sikkhāpadaṃ uddiseyyātha, sañcetanikā sukkavissaṭṭhi aññatra supinantā saṅghādiseso’’ti sānupaññattikaṃ sikkhāpadaṃ paññāpesi.

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234. 那时，佛陀在舍卫城的祇树给孤独园中住。那时，尊者赛亚萨克（Seeyasako）过着不快乐的梵行，这里“尊者”是亲切的称呼。赛亚萨克是这位比丘的名字。他不快乐，心神散乱，被欲望所困扰，但并不渴望世俗的生活。因此，他因不快乐而变得消瘦。
尊者乌达伊（Udāyi）在此被提及，他是赛亚萨克的老师，曾是一位贪心的比丘，名叫拉尔乌达伊（Lāḷudāyi），他因沉迷于睡眠而被称为“贪心的比丘”。“你是否还好？”他问。至于“你想吃多少”，意指你可以吃到你所希望的量。此处的意思是：你可以根据自己的意愿吃饭，想吃多少就吃多少，想在晚上或白天睡多久就睡多久，想洗多少次澡就洗多少次，或者通过问询、讨论、实践或工作来了解这些。
当你不快乐时，因欲望的缘故而感到厌倦、心神散乱。欲望会摧毁心智、破坏心智、扰乱心智并使其消失。那时，你应当用手抵住身体，清除不洁之物，这样你的心就会专注。因此，你的老师教导你，像愚者一样，不要让愚蠢影响你。
235. 对于那些迷失自我、缺乏觉知的人，沉入睡眠中。即使在沉睡中，无法觉察的状态也会发生，而具备觉知的人却会保持警觉。因此，在白天，若比丘的头发不干，则在洗澡之前应保持清醒。夜晚睡觉时，若在某个时刻醒来，看到月亮或星星，便应保持清醒。对于佛陀的念念不忘等十种修行法，应选择一个或另一个心法进行修行。这样做的比丘，保持觉知和觉察，便可沉入睡眠。可是那些比丘因贪心而迷失，未能保持觉知，因此说：“对于那些迷失自我、缺乏觉知的人，沉入睡眠中。”
在这里，意图是可以被感知的。在梦中，意图的感知是存在的。比丘们，意图是存在的；而这意图是非凡的，因为它在某种意义上是非凡的，因而在违反戒律时并不构成过失。因此，佛陀通过梦中的意图展示了非凡的性质：“比丘们，若要修习此戒律，睡眠中沉浸的比丘们，除非在梦中有觉知，否则不应被视为僧团余事。”
236-

237. Tattha saṃvijjati cetanā assāti sañcetanā, sañcetanāva sañcetanikā, sañcetanā vā assā atthīti sañcetanikā. Yasmā pana yassa sañcetanikā sukkavissaṭṭhi hoti so jānanto sañjānanto hoti, sā cassa sukkavissaṭṭhi cecca abhivitaritvā vītikkamo hoti, tasmā byañjane ādaraṃ akatvā atthameva dassetuṃ ‘‘jānanto sañjānanto cecca abhivitaritvā vītikkamo’’ti evamassa padabhājanaṃ vuttaṃ. Tattha jānantoti upakkamāmīti jānanto. Sañjānantoti sukkaṃ mocemīti sañjānanto, teneva upakkamajānanākārena saddhiṃ jānantoti attho. Ceccāti mocanassādacetanāvasena cetetvā pakappetvā. Abhivitaritvāti upakkamavasena maddanto nirāsaṅkacittaṃ pesetvā. Vītikkamoti evaṃ pavattassa yo vītikkamo ayaṃ sañcetanikāsaddassa sikhāppatto atthoti vuttaṃ hoti.

Idāni sukkavissaṭṭhīti ettha yassa sukkassa vissaṭṭhi taṃ tāva saṅkhyāto vaṇṇabhedato ca dassetuṃ ‘‘sukkanti dasa sukkānī’’tiādimāha. Tattha sukkānaṃ āsayabhedato dhātunānattato ca nīlādivaṇṇabhedo veditabbo.

Vissaṭṭhīti vissaggo, atthato panetaṃ ṭhānācāvanaṃ hoti, tenāha – ‘‘vissaṭṭhīti ṭhānatocāvanā vuccatī’’ti. Tattha vatthisīsaṃ kaṭi kāyoti tidhā sukkassa ṭhānaṃ pakappenti, eko kirācariyo ‘‘vatthisīsaṃ sukkassa ṭhāna’’nti āha. Eko ‘‘kaṭī’’ti, eko ‘‘sakalo kāyo’’ti, tesu tatiyassa bhāsitaṃ subhāsitaṃ. Kesalomanakhadantānañhi maṃsavinimuttaṭṭhānaṃ uccārapassāvakheḷasiṅghāṇikāthaddhasukkhacammāni ca vajjetvā avaseso chavimaṃsalohitānugato sabbopi kāyo kāyappasādabhāvajīvitindriyābaddhapittānaṃ sambhavassa ca ṭhānameva. Tathā hi rāgapariyuṭṭhānenābhibhūtānaṃ hatthīnaṃ ubhohi kaṇṇacūḷikāhi sambhavo nikkhamati, mahāsenarājā ca rāgapariyuṭṭhito sambhavavegaṃ adhivāsetuṃ asakkonto satthena bāhusīsaṃ phāletvā vaṇamukhena nikkhantaṃ sambhavaṃ dassesīti.

Ettha pana paṭhamassa ācariyassa vāde mocanassādena nimitte upakkamato yattakaṃ ekā khuddakamakkhikā piveyya tattake asucimhi vatthisīsato muñcitvā dakasotaṃ otiṇṇamatte bahi nikkhante vā anikkhante vā saṅghādiseso. Dutiyassa vāde tatheva kaṭito muccitvā dakasotaṃ otiṇṇamatte, tatiyassa vāde tatheva sakalakāyaṃ saṅkhobhetvā tato muccitvā dakasotaṃ otiṇṇamatte bahi nikkhante vā anikkhante vā saṅghādiseso. Dakasotorohaṇañcettha adhivāsetvā antarā nivāretuṃ asakkuṇeyyatāya vuttaṃ, ṭhānā cutañhi avassaṃ dakasotaṃ otarati. Tasmā ṭhānā cāvanamattenevettha āpatti veditabbā, sā ca kho nimitte upakkamantasseva hatthaparikammapādaparikammagattaparikammakaraṇena sacepi asuci muccati, anāpatti. Ayaṃ sabbācariyasādhāraṇavinicchayo.

Aññatra supinantāti ettha supino eva supinanto, taṃ ṭhapetvā apanetvāti vuttaṃ hoti. Tañca pana supinaṃ passanto catūhi kāraṇehi passati dhātukkhobhato vā anubhūtapubbato vā devatopasaṃhārato vā pubbanimittato vāti.


237. 在这里,"有意图的"指存在意图,或者说具有意图。因为对于有意图的精液排出,他是知道和有意识的,这种精液排出是故意的、有意图的违犯,所以不考虑词语,只解释意思说"知道、有意识、故意、有意图的违犯"。其中,"知道"指知道我在努力;"有意识"指知道我在排出精液,即知道努力的方式;"故意"指以排出的愉悦感为目的而思考、计划;"有意图"指通过努力而压制,排除疑虑;"违犯"指这样做的违犯是"有意图"一词的最高意思。
现在关于"精液排出",首先通过数量和颜色的区别来说明精液,所以说"精液有十种"等。其中精液的蓝等颜色区别应从居处和元素的不同来理解。
"排出"指释放,实际上是从位置移动,所以说"排出指从位置移动"。有人说精液的位置有三种:膀胱顶端、腰部和全身,其中第三种说法是正确的。除了毛发指甲牙齿等不含肉的部位,大小便唾液鼻涕硬皮等,其余全身皮肉血液都是身体感受、生命力、胆汁和精液产生的地方。所以被欲望压倒的大象从两耳流出精液,大军王被欲望压倒无法忍受精液的冲动,用刀割开手臂顶端,从伤口流出精液。
在这里,按第一种说法,以排出的愉悦感为目的而努力,只要从膀胱顶端流出一只小蚊子能喝的量进入水流,不管是否排出体外都犯僧残罪。按第二种说法,同样从腰部流出进入水流就犯。按第三种说法,同样从全身震动流出进入水流,不管是否排出体外都犯。这里说进入水流是因为无法忍受而中途无法阻止,从位置移动必然会进入水流。所以应知仅从位置移动就构成犯戒,但如果在生殖器上努力,通过手部、脚部、身体按摩而排出精液,则不犯戒。这是所有论师共同的判断。
"除了梦中"指除了梦境,把它排除在外的意思。做梦有四种原因:身体元素混乱、曾经经历过、神灵影响或前兆。


Tattha pittādīnaṃ khobhakaraṇapaccayayogena khubhitadhātuko dhātukkhobhato supinaṃ passati, passanto ca nānāvidhaṃ supinaṃ passati – pabbatā patanto viya, ākāsena gacchanto viya, vāḷamigahatthīcorādīhi anubaddho viya hoti. Anubhūtapubbato passanto pubbe anubhūtapubbaṃ ārammaṇaṃ passati. Devatopasaṃhārato passantassa devatā atthakāmatāya vā anatthakāmatāya vā atthāya vā anatthāya vā nānāvidhāni ārammaṇāni upasaṃharanti, so tāsaṃ devatānaṃ ānubhāvena tāni ārammaṇāni passati. Pubbanimittato passanto puññāpuññavasena uppajjitukāmassa atthassa vā anatthassa vā pubbanimittabhūtaṃ supinaṃ passati, bodhisattassamātā viya puttapaṭilābhanimittaṃ, bodhisatto viya pañca mahāsupine (a. ni. 

以下是完整的简体中文翻译:
其中,由于胆汁等引起混乱的因素,身体元素混乱而做梦,做梦时会看到各种梦境 - 好像从山上掉下来,好像在空中行走,好像被野兽、大象、盗贼等追赶。从曾经经历过的角度来看,会梦见以前经历过的对象。从神灵影响的角度来看,神灵出于善意或恶意,为了利益或损害,会带来各种对象,他通过这些神灵的力量看到这些对象。从前兆的角度来看,会梦见由于善业或恶业而将要发生的利益或损害的前兆,就像菩萨的母亲梦见获得儿子的征兆,菩萨梦见五大梦境。

5.196), kosalarājā viya soḷasa supineti.

Tattha yaṃ dhātukkhobhato anubhūtapubbato ca supinaṃ passati na taṃ saccaṃ hoti. Yaṃ devatopasaṃhārato passati taṃ saccaṃ vā hoti alīkaṃ vā, kuddhā hi devatā upāyena vināsetukāmā viparītampi katvā dassenti. Yaṃ pana pubbanimittato passati taṃ ekantasaccameva hoti. Etesañca catunnaṃ mūlakāraṇānaṃ saṃsaggabhedatopi supinabhedo hotiyeva.

Tañca panetaṃ catubbidhampi supinaṃ sekkhaputhujjanāva passanti appahīnavipallāsattā, asekkhā pana na passanti pahīnavipallāsattā. Kiṃ panetaṃ passanto sutto passati paṭibuddho, udāhu neva sutto na paṭibuddhoti? Kiñcettha yadi tāva sutto passati abhidhammavirodho āpajjati, bhavaṅgacittena hi supati taṃ rūpanimittādiārammaṇaṃ rāgādisampayuttaṃ vā na hoti, supinaṃ passantassa ca īdisāni cittāni uppajjanti. Atha paṭibuddho passati vinayavirodho āpajjati, yañhi paṭibuddho passati taṃ sabbohārikacittena passati, sabbohārikacittena ca kate vītikkame anāpatti nāma natthi. Supinaṃ passantena pana katepi vītikkame ekantaṃ anāpatti eva. Atha neva sutto na paṭibuddho passati, ko nāma passati; evañca sati supinassa abhāvova āpajjatīti, na abhāvo. Kasmā ? Yasmā kapimiddhapareto passati. Vuttañhetaṃ – ‘‘kapimiddhapareto kho, mahārāja, supinaṃ passatī’’ti. Kapimiddhaparetoti makkaṭaniddāya yutto. Yathā hi makkaṭassa niddā lahuparivattā hoti; evaṃ yā niddā punappunaṃ kusalādicittavokiṇṇattā lahuparivattā, yassā pavattiyaṃ punappunaṃ bhavaṅgato uttaraṇaṃ hoti tāya yutto supinaṃ passati, tenāyaṃ supino kusalopi hoti akusalopi abyākatopi. Tattha supinante cetiyavandanadhammassavanadhammadesanādīni karontassa kusalo, pāṇātipātādīni karontassa akusalo, dvīhi antehi mutto āvajjanatadārammaṇakkhaṇe abyākatoti veditabbo. Svāyaṃ dubbalavatthukattā cetanāya paṭisandhiṃ ākaḍḍhituṃ asamattho, pavatte pana aññehi kusalākusalehi upatthambhito vipākaṃ deti. Kiñcāpi vipākaṃ deti? Atha kho avisaye uppannattā abbohārikāva supinantacetanā. Tenāha – ‘‘ṭhapetvā supinanta’’nti.


以下是完整的简体中文翻译:
5.196),就像拘萨罗国王梦见十六个梦境一样。
其中,由于身体元素混乱和曾经经历过而做的梦不是真实的。由于神灵影响而做的梦可能是真实的也可能是虚假的,因为愤怒的神灵想要通过手段毁灭时,会显示相反的景象。但是作为前兆而做的梦是绝对真实的。这四种根本原因的组合也会产生不同的梦境。
这四种梦境只有学习者和凡夫才会做,因为他们还没有消除颠倒;而无学者不会做梦,因为他们已经消除了颠倒。那么,是在睡眠中做梦还是在醒来时做梦,还是既不在睡眠中也不在醒来时做梦呢?如果说是在睡眠中做梦,就会与阿毗达磨相矛盾,因为睡眠时是有分心,它不会缘取色等对象,也不会与贪等相应,而做梦时会生起这样的心。如果说是在醒来时做梦,就会与律藏相矛盾,因为醒来时看到的是通过普通心看到的,用普通心造作违犯时是一定有罪的。但是做梦时造作违犯却绝对无罪。如果说既不在睡眠中也不在醒来时做梦,那么是谁在做梦呢?这样就会导致梦不存在的结论。其实不是不存在。为什么?因为是处于猴子睡眠状态时做梦。所以说:"大王啊,处于猴子睡眠状态时会做梦。"猴子睡眠状态指像猴子的睡眠一样。就像猴子的睡眠很容易转变;同样,由于善等心不断插入而容易转变的睡眠,在其中不断从有分心出来,处于这种状态时会做梦,所以这种梦可能是善的、不善的或无记的。其中,在梦中礼拜佛塔、听法、说法等是善的,杀生等是不善的,除此之外的在转向心和彼所缘心的刹那是无记的。这种梦由于所依微弱,其意志无法引生结生,但在现世中由其他善不善业支持而产生果报。虽然产生果报,但由于在不适当的时候生起,所以梦中的意志是非正式的。因此说:"除了梦中"。


Saṅghādisesoti imassa āpattinikāyassa nāmaṃ. Tasmā yā aññatra supinantā sañcetanikā sukkavissaṭṭhi , ayaṃ saṅghādiseso nāma āpattinikāyoti evamettha sambandho veditabbo . Vacanattho panettha saṅgho ādimhi ceva sese ca icchitabbo assāti saṅghādiseso. Kiṃ vuttaṃ hoti? Imaṃ āpattiṃ āpajjitvā vuṭṭhātukāmassa yaṃ taṃ āpattivuṭṭhānaṃ, tassa ādimhi ceva parivāsadānatthāya ādito sese ca majjhe mānattadānatthāya mūlāya paṭikassanena vā saha mānattadānatthāya avasāne abbhānatthāya saṅgho icchitabbo. Na hettha ekampi kammaṃ vinā saṅghena sakkā kātunti saṅgho ādimhi ceva sese ca icchitabbo assāti saṅghādisesoti. Byañjanaṃ pana anādiyitvā atthameva dassetuṃ ‘‘saṅghova tassā āpattiyā parivāsaṃ deti, mūlāya paṭikassati, mānattaṃ deti, abbheti na sambahulā na ekapuggalo, tena vuccati saṅghādiseso’’ti idamassa padabhājanaṃ –

‘‘Saṅghādisesoti yaṃ vuttaṃ, taṃ suṇohi yathātathaṃ;

Saṅghova deti parivāsaṃ, mūlāya paṭikassati;

Mānattaṃ deti abbheti, tenetaṃ iti vuccatī’’ti. (pari. 339) –

Parivāre vacanakāraṇañca vuttaṃ, tattha parivāsadānādīni samuccayakkhandhake vitthārato āgatāni, tattheva nesaṃ saṃvaṇṇanaṃ karissāma.

Tasseva āpattinikāyassāti tassa eva āpattisamūhassa. Tattha kiñcāpi ayaṃ ekāva āpatti, rūḷhisaddena pana avayave samūhavohārena vā ‘‘nikāyo’’ti vutto – ‘‘eko vedanākkhandho, eko viññāṇakkhandho’’tiādīsu viya.

Evaṃ uddiṭṭhasikkhāpadaṃ padānukkamena vibhajitvā idāni imaṃ sukkavissaṭṭhiṃ āpajjantassa upāyañca kālañca adhippāyañca adhippāyavatthuñca dassetuṃ ‘‘ajjhattarūpe mocetī’’tiādimāha. Ettha hi ajjhattarūpādīhi catūhi padehi upāyo dassito, ajjhattarūpe vā moceyya bahiddhārūpe vā ubhayattha vā ākāse vā kaṭiṃ kampento, ito paraṃ añño upāyo natthi. Tattha rūpe ghaṭṭetvā mocentopi rūpena ghaṭṭetvā mocentopi rūpe moceticceva veditabbo. Rūpe hi sati so moceti na rūpaṃ alabhitvā. Rāgūpatthambhādīhi pana pañcahi kālo dassito. Rāgūpatthambhādikālesu hi aṅgajātaṃ kammaniyaṃ hoti, yassa kammaniyatte sati moceti. Ito paraṃ añño kālo natthi, na hi vinā rāgūpatthambhādīhi pubbaṇhādayo kālabhedā mocane nimittaṃ honti.

Ārogyatthāyātiādīhi dasahi adhippāyo dassito, evarūpena hi adhippāyabhedena moceti na aññathā. Nīlādīhi pana dasahi navamassa adhippāyassa vatthu dassitaṃ, vīmaṃsanto hi nīlādīsu aññatarassa vasena vīmaṃsati na tehi vinimuttanti.



以下是完整的简体中文翻译：
“僧残罪”是指这一类违犯的名称。因此，除了梦中所产生的意图之外，这种精液排出就是“僧残罪”，这种关系应当如此理解。这里的意思是，僧团在想要从这类违犯中解脱时，第一是为了免于流放而愿意从此类违犯中解脱，第二是为了在中间的情况下因尊重而愿意从根本上解除，最后是为了在结束时因尊重而愿意解除。因此，僧团在这里是被认为是必要的，没有任何行为可以在没有僧团的情况下完成，因此僧团在第一和其他方面都是被认为是必要的，因此称为“僧残罪”。而为了说明意思，接下来将说明“僧团会给予流放，根本上会解除尊重，而在非尊重的情况下不会有太多的影响，也不是单一的个人，因此称之为“僧残罪”。这段话的分句为：
“‘僧残罪’是所说的内容，请听我如实地说；
僧团给予流放，根本上会解除；
给予尊重而不会影响，因此称之为‘僧残罪’。”（《法集经》339）
在流放的情况下，原因也被说明了，流放和给予等内容在《集成法》中有详细的讨论，接下来我们将对此进行解释。
“这就是这一类违犯的集合。”在这里，即使这是单一的违犯，但通过“集合”的说法，或者通过部分的集合来理解“集合”——就像“一个感受群，一个识群”等等。
因此，通过逐条列出的戒律，现在将说明对于这种精液排出的意图、时间、目的和目的内容，接下来将说明“在内心的状态下解脱”的内容。在这里，内心的状态等四个词语中展示了方法，可能在内心的状态下解脱，也可能在外部的状态下解脱，或者在两者之间，或者在空中摇动，没有其他方法。在这里，解脱是通过形态而解脱，或者通过形态而解脱，因此应当理解为在形态存在时才能解脱，而不是在没有形态的情况下。由于贪等的影响，时间被分为五种。在贪等影响的时间内，行为是可行的，只有在有行为的情况下才能解脱。除此之外没有其他时间，除了在贪等影响下，黎明等时间的划分是解脱的标志。
“为了健康”等等十种目的被说明，在这种形式下通过目的的不同而解脱，而不是其他形式。通过蓝色等十种颜色的目的内容被说明，思考时通过蓝色的某种方式思考时不会被解脱。

238. Ito paraṃ pana imesaṃyeva ajjhattarūpādīnaṃ padānaṃ pakāsanatthaṃ ‘‘ajjhattarūpeti ajjhattaṃ upādinne rūpe’’tiādi vuttaṃ, tattha ajjhattaṃ upādinne rūpeti attano hatthādibhede rūpe. Bahiddhā upādinneti parassa tādiseyeva. Anupādinneti tāḷacchiddādibhede. Tadubhayeti attano ca parassa ca rūpe, ubhayaghaṭṭanavasenetaṃ vuttaṃ. Attano rūpena ca anupādinnarūpena ca ekato ghaṭṭanepi labbhati. Ākāse vāyamantassāti kenaci rūpena aghaṭṭetvā ākāseyeva kaṭikampanapayaogena aṅgajātaṃ cālentassa.

Rāgūpatthambheti rāgassa balavabhāve, rāgena vā aṅgajātassa upatthambhe, thaddhabhāve sañjāteti vuttaṃ hoti. Kammaniyaṃ hotīti mocanakammakkhamaṃ ajjhattarūpādīsu upakkamārahaṃ hoti.

Uccāliṅgapāṇakadaṭṭhūpatthambheti uccāliṅgapāṇakadaṭṭhena aṅgajāte upatthambhe. Uccāliṅgapāṇakā nāma lomasapāṇakā honti, tesaṃ lomehi phuṭṭhaṃ aṅgajātaṃ kaṇḍuṃ gahetvā thaddhaṃ hoti, tattha yasmā tāni lomāni aṅgajātaṃ ḍaṃsantāni viya vijjhanti, tasmā ‘‘uccāliṅgapāṇakadaṭṭhenā’’ti vuttaṃ, atthato pana uccāliṅgapāṇakalomavedhanenāti vuttaṃ hoti.

239.Arogo bhavissāmīti mocetvā arogo bhavissāmi. Sukhaṃ vedanaṃ uppādessāmīti mocanena ca muccanuppattiyā muttapaccayā ca yā sukhā vedanā hoti, taṃ uppādessāmīti attho. Bhesajjaṃ bhavissatīti idaṃ me mocitaṃ kiñcideva bhesajjaṃ bhavissati. Dānaṃ dassāmīti mocetvā kīṭakipillikādīnaṃ dānaṃ dassāmi. Puññaṃ bhavissatīti mocetvā kīṭādīnaṃ dentassa puññaṃ bhavissati. Yaññaṃ yajissāmīti mocetvā kīṭādīnaṃ yaññaṃ yajissāmi. Kiñci kiñci mantapadaṃ vatvā dassāmīti vuttaṃ hoti. Saggaṃ gamissāmīti mocetvā kīṭādīnaṃ dinnadānena vā puññena vā yaññena vā saggaṃ gamissāmi. Bījaṃ bhavissatīti kulavaṃsaṅkurassa dārakassa bījaṃ bhavissati, ‘‘iminā bījena putto nibbattissatī’’ti iminā adhippāyena mocetīti attho. Vīmaṃsatthāyāti jānanatthāya. Nīlaṃ bhavissatītiādīsu jānissāmi tāva kiṃ me mocitaṃ nīlaṃ bhavissati pītakādīsu aññataravaṇṇanti evamattho daṭṭhabbo. Khiḍḍādhippāyoti khiḍḍāpasuto, tena tena adhippāyena kīḷanto mocetīti vuttaṃ hoti.



以下是完整的简体中文翻译:
238. 接下来,为了解释这些内在形态等词语的含义,说到"内在形态指内在所执取的形态"等。其中,"内在所执取的形态"指自己的手等各种形态。"外在所执取的"指他人的类似形态。"非所执取的"指椰子孔等各种形态。"两者"指自己和他人的形态,这是通过两者接触而说的。也可以通过自己的形态和非所执取的形态一起接触而获得。"在虚空中努力"指不接触任何形态,仅在虚空中通过摇动腰部的努力来移动生殖器。
"欲望支持"指欲望强烈,或者由于欲望而支撑生殖器,产生坚硬状态。"适合行动"指适合排出的行为,适合在内在形态等中努力。
"被蚂蚁咬后的支撑"指生殖器被蚂蚁咬后的支撑。所谓蚂蚁是指有毛的小虫,它们的毛触碰生殖器后会产生瘙痒并变硬,因为那些毛像刺一样刺入生殖器,所以说"被蚂蚁咬",实际上是指被蚂蚁的毛刺入。
239. "我将健康"指排出后我将健康。"我将产生快乐的感受"指通过排出和排出的产生,以及排出的缘故而产生快乐的感受,我将产生这种感受。"将成为药物"指我排出的这个将成为某种药物。"我将布施"指排出后我将布施给蚂蚁等小虫。"将有功德"指排出后给予蚂蚁等将有功德。"我将祭祀"指排出后我将向蚂蚁等祭祀,即说了一些咒语后给予。"我将去天界"指排出后通过给予蚂蚁等的布施、功德或祭祀我将去天界。"将成为种子"指将成为家族延续的孩子的种子,意思是以"通过这个种子将生出儿子"的意图而排出。"为了试验"指为了了解。在"将成为蓝色"等中,应理解为"我将知道我排出的是蓝色还是黄色等其他颜色"。"游戏的意图"指沉迷于游戏,意思是以各种意图玩耍而排出。

240. Idāni yadidaṃ ‘‘ajjhattarūpe mocetī’’tiādi vuttaṃ tattha yathā mocento āpattiṃ āpajjati, tesañca padānaṃ vasena yattako āpattibhedo hoti, taṃ sabbaṃ dassento ‘‘ajjhattarūpe ceteti upakkamati muccati āpatti saṅghādisesassā’’tiādimāha.

Tattha cetetīti mocanassādasampayuttāya cetanāya muccatūti ceteti. Upakkamatīti tadanurūpaṃ vāyāmaṃ karoti. Muccatīti evaṃ cetentassa tadanurūpena vāyāmena vāyamato sukkaṃ ṭhānā cavati. Āpatti saṅghādisesassāti imehi tīhi aṅgehi assa puggalassa saṅghādiseso nāma āpattinikāyo hotīti attho. Esa nayo bahiddhārūpetiādīsupi avasesesu aṭṭhavīsatiyā padesu.

Ettha pana dve āpattisahassāni nīharitvā dassetabbāni. Kathaṃ? Ajjhattarūpe tāva rāgūpatthambhe ārogyatthāya nīlaṃ mocentassa ekā āpatti, ajjhattarūpeyeva rāgūpatthambhe ārogyatthāya pītādīnaṃ mocanavasena aparā navāti dasa. Yathā ca ārogyatthāya dasa, evaṃ sukhādīnaṃ navannaṃ padānaṃ atthāya ekekapade dasa dasa katvā navuti, iti imā ca navuti purimā ca dasāti rāgūpatthambhe tāva sataṃ. Yathā pana rāgūpatthambhe evaṃ vaccūpatthambhādīsupi catūsu ekekasmiṃ upatthambhe sataṃ sataṃ katvā cattāri satāni, iti imāni cattāri purimañca ekanti ajjhattarūpe tāva pañcannaṃ upatthambhānaṃ vasena pañca satāni. Yathā ca ajjhattarūpe pañca, evaṃ bahiddhārūpe pañca, ajjhattabahiddhārūpe pañca, ākāse kaṭiṃ kampentassa pañcāti sabbānipi catunnaṃ pañcakānaṃ vasena dve āpattisahassāni veditabbāni.

Idāni ārogyatthāyātiādīsu tāva dasasu padesu paṭipāṭiyā vā uppaṭipāṭiyā vā heṭṭhā vā gahetvā upari gaṇhantassa, upari vā gahetvā heṭṭhā gaṇhantassa, ubhato vā gahetvā majjhe ṭhapentassa, majjhe vā gahetvā ubhato harantassa, sabbamūlaṃ vā katvā gaṇhantassa cetanūpakkamamocane sati visaṅketo nāma natthīti dassetuṃ ‘‘ārogyatthañca sukhatthañcā’’ti khaṇḍacakkabaddhacakkādibhedavicittaṃ pāḷimāha.

Tattha ārogyatthañca sukhatthañca ārogyatthañca bhesajjatthañcā ti evaṃ ārogyapadaṃ sabbapadehi yojetvā vuttamekaṃ khaṇḍacakkaṃ. Sukhapadādīni sabbapadehi yojetvā yāva attano attano atītānantarapadaṃ tāva ānetvā vuttāni nava baddhacakkānīti evaṃ ekekamūlakāni dasa cakkāni honti, tāni dumūlakādīhi saddhiṃ asammohato vitthāretvā veditabbāni. Attho panettha pākaṭoyeva.

Yathā ca ārogyatthāyātiādīsu dasasu padesu, evaṃ nīlādīsupi ‘‘nīlañca pītakañca ceteti upakkamatī’’tiādinā nayena dasa cakkāni vuttāni, tānipi asammohato vitthāretvā veditabbāni. Attho panettha pākaṭoyeva.

Puna ārogyatthañca nīlañca ārogyatthañca sukhatthañca nīlañca pītakañcāti ekenekaṃ dvīhi dve…pe… dasahi dasāti evaṃ purimapadehi saddhiṃ pacchimapadāni yojetvā ekaṃ missakacakkaṃ vuttaṃ.


240. 现在所说的“在内在形态中解脱”等内容中，如何在解脱时违犯，以及根据这些词语的性质有多少种违犯，全部说明为“在内在形态中思维、努力、解脱违犯，僧残罪”等等。
在这里，“思维”指与解脱相关的思维而解脱。“努力”指相应地努力。“解脱”指这样思维时，因相应的努力而使清净的状态消失。关于“僧残罪”，意思是这三种因素的结合使得某个个体成为僧残罪的违犯集合。这种方式在外在形态上等其他二十八个地方也是如此。
在这里需要说明的是有两种违犯的数量。如何？在内在形态中，欲望支持的情况下，为健康而解脱的蓝色是一种违犯；在内在形态中，欲望支持的情况下，为健康而解脱的黄色等是另外九种，因此总共有十种。就像为了健康的十种一样，快乐等的九种词语中，每个词语都算十种，共九十种。因此，这些九十种和前面的十种加起来，在欲望支持的情况下总共有一百种。就像在欲望支持的情况下这样，在吸烟支持等四种情况下，每种各有一百种，因此这四种加起来在内在形态中共计四百种。就像在内在形态中有五种一样，在外在形态中也有五种，在内外形态中也有五种，在空中摇动的情况下也有五种，因此所有这些四种的五种组合也应当被理解为有两千种违犯。
现在关于“为了健康”等等的十种情况，无论是从下面的情况还是从上面的情况抓取，或者从上面抓取下面的情况，或者从两者抓取并放在中间，或者从中间抓取两者，或者把所有的根本抓取并放在一起时，若有思维的努力，则无疑是不存在的，因此说“为了健康和快乐”。
在这里，“为了健康和快乐”以及“为了健康和药物”等，指的是通过所有的词语来理解的单一的状态。快乐等的词语也通过所有的词语来理解，这样在各自的过去和现在的情况下被带入，所说的九个状态。因此，这些状态与树的根部等结合后，毫无疑问应当被理解为是明显的。
就像在“为了健康”等等的十种情况下一样，在蓝色等的情况下也通过“蓝色和黄色思维、努力”等方式说出十种状态，这些也应当被理解为明显的。
再次提到“为了健康和蓝色、为了健康和快乐、蓝色和黄色”等等，通过一一对应、两两组合……到十种的方式，结合前面的词语与后面的词语，形成一个混合的状态。


Idāni yasmā ‘‘nīlaṃ mocessāmī’’ti cetetvā upakkamantassa pītakādīsu muttesupi pītakādivasena cetetvā upakkamantassa itaresu muttesupi nevatthi visaṅketo , tasmā etampi nayaṃ dassetuṃ ‘‘nīlaṃ mocessāmīti ceteti upakkamati pītakaṃ muccatī’’tiādinā nayena cakkāni vuttāni. Tato paraṃ sabbapacchimapadaṃ nīlādīhi navahi padehi saddhiṃ yojetvā kucchicakkaṃ nāma vuttaṃ. Tato pītakādīni nava padāni ekena nīlapadeneva saddhiṃ yojetvā piṭṭhicakkaṃ nāma vuttaṃ. Tato lohitakādīni nava padāni ekena pītakapadeneva saddhiṃ yojetvā dutiyaṃ piṭṭhicakkaṃ vuttaṃ. Evaṃ lohitakapadādīhi saddhiṃ itarāni nava nava padāni yojetvā aññānipi aṭṭha cakkāni vuttānīti evaṃ dasagatikaṃ piṭṭhicakkaṃ veditabbaṃ.

Evaṃ khaṇḍacakkādīnaṃ anekesaṃ cakkānaṃ vasena vitthārato garukāpattimeva dassetvā idāni aṅgavaseneva garukāpattiñca lahukāpattiñca anāpattiñca dassetuṃ ‘‘ceteti upakkamati muccatī’’tiādimāha. Tattha purimanayena ajjhattarūpādīsu rāgādiupatthambhe sati ārogyādīnaṃ atthāya cetentassa upakkamitvā asucimocane tivaṅgasampannā garukāpatti vuttā. Dutiyena nayena cetentassa upakkamantassa ca mocane asati duvaṅgasampannā lahukā thullaccayāpatti. ‘‘Ceteti na upakkamati muccatī’’tiādīhi chahi nayehi anāpatti.

Ayaṃ pana āpattānāpattibhedo saṇho sukhumo, tasmā suṭṭhu sallakkhetabbo . Suṭṭhu sallakkhetvā kukkuccaṃ pucchitena āpatti vā anāpatti vā ācikkhitabbā, vinayakammaṃ vā kātabbaṃ. Asallakkhetvā karonto hi roganidānaṃ ajānitvā bhesajjaṃ karonto vejjo viya vighātañca āpajjati, na ca taṃ puggalaṃ tikicchituṃ samattho hoti. Tatrāyaṃ sallakkhaṇavidhi – kukkuccena āgato bhikkhu yāvatatiyaṃ pucchitabbo – ‘‘katarena payogena katarena rāgena āpannosī’’ti. Sace paṭhamaṃ aññaṃ vatvā pacchā aññaṃ vadati na ekamaggena katheti, so vattabbo – ‘‘tvaṃ na ekamaggena kathesi pariharasi, na sakkā tava vinayakammaṃ kātuṃ gaccha sotthiṃ gavesā’’ti. Sace pana tikkhattumpi ekamaggeneva katheti, yathābhūtaṃ attānaṃ āvikaroti, athassa āpattānāpattigarukalahukāpattivinicchayatthaṃ ekādasannaṃ rāgānaṃ vasena ekādasa payogā samavekkhitabbā.

Tatrime ekādasa rāgā – mocanassādo, muccanassādo, muttassādo, methunassādo, phassassādo, kaṇḍuvanassādo, dassanassādo, nisajjassādo, vācassādo, gehassitapemaṃ, vanabhaṅgiyanti. Tattha mocetuṃ assādo mocanassādo, muccane assādo muccanassādo, mutte assādo muttassādo, methune assādo methunassādo, phasse assādo phassassādo, kaṇḍuvane assādo kaṇḍuvanassādo, dassane assādo dassanassādo, nisajjāya assādo nisajjassādo, vācāya assādo vācassādo, gehassitaṃ pemaṃ gehassitapemaṃ, vanabhaṅgiyanti yaṃkiñci pupphaphalādi vanato bhañjitvā āhaṭaṃ. Ettha ca navahi padehi sampayuttaassādasīsena rāgo vutto. Ekena padena sarūpeneva, ekena padena vatthunā vutto, vanabhaṅgo hi rāgassa vatthu na rāgoyeva.


以下是完整的简体中文翻译:
现在,因为思维"我将排出蓝色"并努力时,即使排出了黄色等,或者思维并努力排出黄色等时,即使排出了其他颜色,也没有错误,因此为了说明这种方法,用"思维'我将排出蓝色'并努力,但排出了黄色"等方式说明了各种情况。之后,将最后一个词与蓝色等九个词结合,称为"腹部循环"。然后将黄色等九个词只与蓝色一词结合,称为"背部循环"。再将红色等九个词只与黄色一词结合,称为第二个"背部循环"。如此将红色等词与其他九个词结合,又说明了另外八个循环,这样应理解为有十种"背部循环"。
如此通过许多循环详细说明了严重的违犯后,现在为了通过要素来说明严重的违犯、轻微的违犯和无违犯,说"思维、努力、排出"等。其中,按照前面的方法,在内在形态等中,当有欲望等支持时,为了健康等而思维,努力后排出不净物,具备三个要素的是严重违犯。按照第二种方法,思维并努力但没有排出,具备两个要素的是轻微的粗恶罪。"思维但不努力而排出"等六种方法是无违犯。
这种违犯和无违犯的区别是微妙的,因此应当仔细观察。仔细观察后,当被问到疑问时,应当说明是违犯还是无违犯,或者应当进行律法行为。不仔细观察而行动的人,就像不知道疾病原因而治疗的医生一样,会陷入困扰,也无法治愈那个人。这里是观察的方法:带着疑问来的比丘应当被问三次:"你是通过哪种方式、哪种欲望而违犯的?"如果他先说一种后又说另一种,不以一种方式说,应当对他说:"你不以一种方式说,而是回避,无法为你进行律法行为,去寻求平安吧。"但如果他三次都以同一种方式说,如实地表明自己,那么为了判断他的违犯、无违犯、严重违犯、轻微违犯,应当考察十一种欲望的十一种方式。
这里有十一种欲望:排出的愉悦、排出过程的愉悦、已排出的愉悦、性交的愉悦、触摸的愉悦、搔痒的愉悦、看见的愉悦、坐着的愉悦、说话的愉悦、家庭的爱、森林的破坏。其中,排出的愉悦是排出时的愉悦,排出过程的愉悦是排出过程中的愉悦,已排出的愉悦是已排出后的愉悦,性交的愉悦是性交时的愉悦,触摸的愉悦是触摸时的愉悦,搔痒的愉悦是搔痒时的愉悦,看见的愉悦是看见时的愉悦,坐着的愉悦是坐着时的愉悦,说话的愉悦是说话时的愉悦,家庭的爱是对家庭的爱,森林的破坏是从森林中折断带回的任何花果等。这里通过九个词说明了与愉悦相应的欲望。一个词直接说明了欲望,一个词通过对象说明了欲望,因为森林的破坏是欲望的对象而不是欲望本身。


Etesaṃ pana rāgānaṃ vasena evaṃ payogā samavekkhitabbā – mocanassāde mocanassādacetanāya cetento ceva assādento ca upakkamati muccati saṅghādiseso. Tatheva cetento ca assādento ca upakkamati na muccati thullaccayaṃ. Sace pana sayanakāle rāgapariyuṭṭhito hutvā ūrunā vā muṭṭhinā vā aṅgajātaṃ gāḷhaṃ pīḷetvā mocanatthāya saussāhova supati, supantassa cassa asuci muccati saṅghādiseso. Sace rāgapariyuṭṭhānaṃ asubhamanasikārena vūpasametvā suddhacitto supati, supantassa muttepi anāpatti.

Muccanassāde attano dhammatāya muccamānaṃ assādeti na upakkamati anāpatti. Sace pana muccamānaṃ assādento upakkamati, tena upakkamena mutte saṅghādiseso. Attano dhammatāya muccamāne ‘‘mā kāsāvaṃ vā senāsanaṃ vā dussī’’ti aṅgajātaṃ gahetvā jagganatthāya udakaṭṭhānaṃ gacchati vaṭṭatīti mahāpaccariyaṃ vuttaṃ.

Muttassāde attano dhammatāya mutte ṭhānā cute asucimhi pacchā assādentassa vinā upakkamena muccati, anāpatti. Sace assādetvā puna mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Methunassāde methunarāgena mātugāmaṃ gaṇhāti, tena payogena asuci muccati, anāpatti. Methunadhammassa payogattā pana tādise gahaṇe dukkaṭaṃ, sīsaṃ patte pārājikaṃ. Sace methunarāgena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Phassassāde duvidho phasso – ajjhattiko, bāhiro ca. Ajjhattike tāva attano nimittaṃ thaddhaṃ mudukanti jānissāmīti vā lolabhāvena vā kīḷāpayato asuci muccati, anāpatti. Sace kīḷāpento assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso. Bāhiraphasse pana kāyasaṃsaggarāgena mātugāmassa aṅgamaṅgāni parāmasato ceva āliṅgato ca asuci muccati, anāpatti. Kāyasaṃsaggasaṅghādisesaṃ pana āpajjati. Sace kāyasaṃsaggarāgena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti visaṭṭhipaccayāpi saṅghādiseso.

Kaṇḍuvanassāde daddukacchupiḷakapāṇakādīnaṃ aññataravasena kaṇḍuvamānaṃ nimittaṃ kaṇḍuvanassāde neva kaṇḍuvato asuci muccati, anāpatti. Kaṇḍuvanassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Dassanassāde dassanassādena punappunaṃ mātugāmassa anokāsaṃ upanijjhāyato asuci muccati, anāpatti. Mātugāmassa anokāsupanijjhāne pana dukkaṭaṃ. Sace dassanassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Nisajjassāde mātugāmena saddhiṃ raho nisajjassādarāgena nisinnassa asuci muccati, anāpatti. Raho nisajjapaccayā pana āpannāya āpattiyā kāretabbo. Sace nisajjassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Vācassāde vācassādarāgena mātugāmaṃ methunasannissitāhi vācāhi obhāsantassa asuci muccati, anāpatti. Duṭṭhullavācāsaṅghādisesaṃ pana āpajjati. Sace vācassādena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.

Gehassitapeme mātaraṃ vā mātupemena bhaginiṃ vā bhaginipemena punappunaṃ parāmasato ceva āliṅgato ca asuci muccati, anāpatti. Gehassitapemena pana phusanapaccayā dukkaṭaṃ. Sace gehassitapemena ratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso.


以下是完整的简体中文翻译:
根据这些欲望,应当如此考察各种方式:在排出的愉悦中,以排出愉悦的思维而思维并享受,努力并排出,僧残罪。同样地思维并享受,努力但不排出,粗恶罪。但如果在睡眠时被欲望困扰,用大腿或拳头紧紧压住生殖器,为了排出而带着热情睡觉,如果他睡着时排出不净物,僧残罪。如果用不净观平息欲望困扰,以清净心睡觉,睡着时排出也无违犯。
在排出过程的愉悦中,享受自然排出的过程而不努力,无违犯。但如果享受排出过程并努力,因那努力而排出,僧残罪。在《大注》中说,当自然排出时,"为了不弄脏袈裟或卧具",拿住生殖器去水处清洗是可以的。
在已排出的愉悦中,自然排出并离开原处后,后来享受不净物而无努力地排出,无违犯。如果享受后又为了排出而在生殖器上努力并排出,僧残罪。
在的愉悦中,因欲望而抓住女人,因那行为而排出不净物,无违犯。但因为是行为,这种抓取是恶作罪,达到顶点则波罗夷罪。如果被欲望染著后又享受,为了排出而在生殖器上努力并排出,僧残罪。
在触摸的愉悦中,有两种触摸:内在的和外在的。首先在内在的,为了知道自己的生殖器是硬还是软,或者出于轻浮而玩弄,排出不净物,无违犯。如果玩弄时享受,为了排出而在生殖器上努力并排出,僧残罪。但在外在触摸中,因身体接触的欲望而抚摸或拥抱女人的身体各处,排出不净物,无违犯。但犯身体接触的僧残罪。如果被身体接触欲望染著后又享受,为了排出而在生殖器上努力并排出,因排出也是僧残罪。
在搔痒的愉悦中,因皮疹、疥疮、疮、虫等之一而搔痒的生殖器,在搔痒的愉悦中搔痒时排出不净物,无违犯。被搔痒愉悦染著后又享受,为了排出而在生殖器上努力并排出,僧残罪。
在看见的愉悦中,因看见的愉悦而反复注视女人不应看的地方,排出不净物,无违犯。但注视女人不应看的地方是恶作罪。如果被看见愉悦染著后又享受,为了排出而在生殖器上努力并排出,僧残罪。
在坐着的愉悦中,因与女人独处坐着的愉悦欲望而坐着,排出不净物,无违犯。但应当因独处坐着而犯的罪而处罚。如果被坐着愉悦染著后又享受,为了排出而在生殖器上努力并排出,僧残罪。
在说话的愉悦中,因说话的愉悦欲望而对女人说与**有关的话,排出不净物,无违犯。但犯粗语的僧残罪。如果被说话愉悦染著后又享受,为了排出而在生殖器上努力并排出,僧残罪。
在家庭的爱中,因对母亲的爱而反复抚摸或拥抱母亲,或因对姐妹的爱而反复抚摸或拥抱姐妹,排出不净物,无违犯。但因家庭的爱而触摸是恶作罪。如果被家庭的爱染著后又享受,为了排出而在生殖器上努力并排出,


Vanabhaṅge itthipurisā aññamaññaṃ kiñcideva tambūlagandhapupphavāsādippakāraṃ paṇṇākāraṃ mittasanthavabhāvassa daḷhabhāvatthāya pesenti ayaṃ vanabhaṅgo nāma. Tañce mātugāmo kassaci saṃsaṭṭhavihārikassa kulūpakabhikkhuno peseti, tassa ca ‘‘asukāya nāma idaṃ pesita’’nti sārattassa punappunaṃ hatthehi taṃ vanabhaṅgaṃ kīḷāpayato asuci muccati, anāpatti. Sace vanabhaṅge sāratto puna assādetvā mocanatthāya nimitte upakkamitvā moceti, saṅghādiseso. Sace upakkamantepi na muccati, thullaccayaṃ.

Evametesaṃ ekādasannaṃ rāgānaṃ vasena ime ekādasa payoge samevekkhitvā āpatti vā anāpatti vā sallakkhetabbā. Sallakkhetvā sace garukā hoti ‘‘garukā’’ti ācikkhitabbā. Sace lahukā hoti ‘‘lahukā’’ti ācikkhitabbā. Tadanurūpañca vinayakammaṃ kātabbaṃ. Evañhi kataṃ sukataṃ hoti roganidānaṃ ñatvā vejjena katabhesajjamiva, tassa ca puggalassa sotthibhāvāya saṃvattati.

262.Ceteti na upakkamatītiādīsu mocanassādacetanāya ceteti, na upakkamati, muccati, anāpatti. Mocanassādapīḷito ‘‘aho vata mucceyyā’’ti ceteti, na upakkamati, na muccati, anāpatti. Mocanassādena na ceteti, phassassādena kaṇḍuvanassādena vā upakkamati, muccati, anāpatti. Tatheva na ceteti, upakkamati, na muccati, anāpatti. Kāmavitakkaṃ vitakkento mocanatthāya na ceteti, na upakkamati, muccati, anāpatti. Sace panassa vitakkayatopi na muccati idaṃ āgatameva hoti, ‘‘na ceteti, na upakkamati, na muccati, anāpattī’’ti.

Anāpattisupinantenāti suttassa supine methunaṃ dhammaṃ paṭisevantassa viya kāyasaṃsaggādīni āpajjantassa viya supinanteneva kāraṇena yassa asuci muccati, tassa anāpatti. Supine pana uppannāya assādacetanāya sacassa visayo hoti, niccalena bhavitabbaṃ, na hatthena nimittaṃ kīḷāpetabbaṃ, kāsāvapaccattharaṇarakkhaṇatthaṃ pana hatthapuṭena gahetvā jagganatthāya udakaṭṭhānaṃ gantuṃ vaṭṭati.

Namocanādhippāyassāti yassa bhesajjena vā nimittaṃ ālimpantassa uccārādīni vā karontassa namocanādhippāyassa muccati, tassāpi anāpatti. Ummattakassa duvidhassāpi anāpatti. Idha seyyasako ādikammiko, tassa anāpatti ādikammikassāti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ paṭhamapārājikasamuṭṭhānaṃ kāyacittato samuṭṭhāti. Kiriyā, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedanaṃ, sukhamajjhattadvayenāti.

263. Vinītavatthūsu supinavatthu anupaññattiyaṃ vuttanayameva. Uccārapassāvavatthūni uttānatthāneva.

Vitakkavatthusmiṃ kāmavitakkanti gehassitakāmavitakkaṃ. Tattha kiñcāpi anāpatti vuttā, atha kho vitakkagatikena na bhavitabbaṃ. Uṇhodakavatthūsu paṭhamaṃ uttānameva. Dutiye so bhikkhu mocetukāmo uṇhodakena nimittaṃ paharitvā paharitvā nhāyi, tenassa āpatti vuttā. Tatiye upakkamassa atthitāya thullaccayaṃ. Bhesajjakaṇḍuvanavatthūni uttānatthāneva.



以下是完整的简体中文翻译:
在森林的破坏中,男女互相赠送槟榔、香料、花、香等各种礼物,以加强友谊,这就是所谓的森林的破坏。如果女人把这种礼物送给某个经常交往的或常去俗家的比丘,而那个比丘知道"这是某某女人送的",因贪恋而反复用手玩弄那森林的破坏物,排出不净物,无违犯。如果对森林的破坏物贪恋后又享受,为了排出而在生殖器上努力并排出,僧残罪。如果努力也不排出,粗恶罪。
如此考察这十一种欲望的十一种方式后,应当辨别是违犯还是无违犯。辨别后,如果是严重的,应当说"严重";如果是轻微的,应当说"轻微"。应当进行相应的律法行为。这样做就是做得好,就像医生知道病因后进行治疗一样,会导致那个人的安康。
262. 在"思维但不努力"等中,以排出愉悦的思维而思维,不努力,排出,无违犯。被排出愉悦困扰而思维"啊,但愿能排出",不努力,不排出,无违犯。不以排出愉悦思维,以触摸愉悦或搔痒愉悦努力,排出,无违犯。同样地不思维,努力,不排出,无违犯。思维欲望的想法但不为了排出而思维,不努力,排出,无违犯。但如果他思维也不排出,这就是所说的"不思维,不努力,不排出,无违犯"。
"梦中无违犯"指睡着的人在梦中像从事**一样,或像犯身体接触等罪一样,因梦的原因而排出不净物,他无违犯。但在梦中生起享受的思维,如果他有意识,应当保持不动,不应用手玩弄生殖器,但为了保护袈裟和坐具,可以用手掌拿住去水处清洗。
"无排出意图"指某人用药涂抹生殖器,或大小便时,无排出意图而排出,他也无违犯。两种疯狂的人也无违犯。这里的首次犯者是斯亚萨卡,他作为首次犯者无违犯。
词义解释完毕。
在起源等方面,这条戒是第一波罗夷起源,从身体和心理而起。是作为,以知解脱,有意识,世间所责备,身业,不善心,两种感受,即乐受和舍受。
263. 在已调伏的事例中,梦的事例与附加规则中所说的相同。大小便的事例意思很明显。
在思维的事例中,"欲望的想法"指与家庭有关的欲望想法。虽然在那里说无违犯,但不应成为思维的奴隶。在热水的事例中,第一个意思很明显。在第二个中,那个比丘想要排出,用热水反复击打生殖器而洗澡,因此说他有违犯。在第三个中,因为有努力所以是粗恶罪。药物和搔痒的事例意思很明显。

264.Maggavatthūsu paṭhamassa thulaūrukassa maggaṃ gacchantassa sambādhaṭṭhāne ghaṭṭanāya asuci mucci, tassa namocanādhippāyattā anāpatti. Dutiyassa tatheva mucci, mocanādhippāyattā pana saṅghādiseso. Tatiyassa na mucci, upakkamasabbhāvato pana thullaccayaṃ. Tasmā maggaṃ gacchantena uppanne pariḷāhe na gantabbaṃ, gamanaṃ upacchinditvā asubhādimanasikārena cittaṃ vūpasametvā suddhacittena kammaṭṭhānaṃ ādāya gantabbaṃ. Sace ṭhito vinodetuṃ na sakkoti, maggā okkamma nisīditvā vinodetvā kammaṭṭhānaṃ ādāya suddhacitteneva gantabbaṃ.

Vatthivatthūsu te bhikkhū vatthiṃ daḷhaṃ gahetvā pūretvā pūretvā vissajjentā gāmadārakā viya passāvamakaṃsu. Jantāgharavatthusmiṃ udaraṃ tāpentassa mocanādhippāyassāpi amocanādhippāyassāpi mutte anāpattiyeva. Parikammaṃ karontassa nimittacālanavasena asuci mucci, tasmā āpattiṭṭhāne āpatti vuttā.

265.Ūrughaṭṭāpanavatthūsu yesaṃ āpatti vuttā te aṅgajātampi phusāpesunti veditabbāti evaṃ kurundaṭṭhakathāyaṃ vuttaṃ. Sāmaṇerādivatthūni uttānatthāneva.

266. Kāyatthambhanavatthusmiṃ kāyaṃ thambhentassāti ciraṃ nisīditvā vā nipajjitvā vā navakammaṃ vā katvā ālasiyavimocanatthaṃ vijambhentassa.

Upanijjhāyanavatthusmiṃ sacepi paṭasataṃ nivatthā hoti purato vā pacchato vā ṭhatvā ‘‘imasmiṃ nāma okāse nimitta’’nti upanijjhāyantassa dukkaṭameva. Anivatthānaṃ gāmadārikānaṃ nimittaṃ upanijjhāyantassa pana kimeva vattabbaṃ. Tiracchānagatānampi nimitte eseva nayo. Ito cito ca aviloketvā pana divasampi ekapayogena upanijjhāyantassa ekameva dukkaṭaṃ. Ito cito ca viloketvā punappunaṃ upanijjhāyantassa payoge payoge dukkaṭaṃ. Ummīlananimīlanavasena pana na kāretabbo. Sahasā upanijjhāyitvā puna paṭisaṅkhāya saṃvare tiṭṭhato anāpatti, taṃ saṃvaraṃ pahāya puna upanijjhāyato dukkaṭameva.

267.Tāḷacchiddādivatthūni uttānatthāneva. Nhānavatthūsu ye udakasotaṃ nimittena pahariṃsu tesaṃ āpatti vuttā. Udañjalavatthūsupi eseva nayo. Ettha ca udañjalanti udakacikkhallo vuccati. Eteneva upāyena ito parāni sabbāneva udake dhāvanādivatthūni veditabbāni. Ayaṃ pana viseso. Pupphāvaḷiyavatthūsu sacepi namocanādhippāyassa anāpatti, kīḷanapaccayā pana dukkaṭaṃ hotīti.

Sukkavissaṭṭhisikkhāpadavaṇṇanā niṭṭhitā.

2. Kāyasaṃsaggasikkhāpadavaṇṇanā



以下是完整的简体中文翻译：
264. 在道路的事项中,当粗腿的人走路时,在障碍处撞击而排出不净物,因其无排出意图而无违犯。第二种情况同样排出,但因排出意图而有僧残罪。第三种情况不排出,但因努力而有粗恶罪。因此,走路时出现烦恼时,不应前行,应当停止行走,以不净观平息心念,带着清净的心去修行。如果站着无法解脱,应当离开道路坐下,解脱后再带着清净的心前行。
在物品的事项中,那些比丘紧紧抓住物品,反复填充并丢弃,就像村里的孩子一样打嗝。在动物的事项中,当肚子被压迫时,无论是因排出意图还是无排出意图而排出,都无违犯。进行准备时,因物品的移动而排出不净物,因此在违犯的地方有违犯。
265. 在腿撞击的事项中,那些有违犯的人也应当触碰到身体,应当这样理解,在《Kurunda注释》中有说到。沙弥等的事项也同样明确。
266. 在身体支撑的事项中,指的是身体支撑的人,无论是长时间坐着还是躺着,或是进行新的行为,为了解脱懒惰而伸展身体。
在注视的事项中,即使是站着或坐着,前后有一百个地方,如果他注视"这里是个地方的标志",则是恶作罪。对于不坐着的村里的女孩的标志,则无所谓。对于那些畜生的标志也是如此。无论是左看右看,即使在白天以单一的方式注视,也是恶作罪。无论是左看右看,如果反复注视,每一次的注视都是恶作罪。以睁眼闭眼的方式不应当进行。突然注视后再次反思并保持不动是无违犯,但放弃这种保持后再次注视则是恶作罪。
267. 在拍打等事项中,也同样明确。在洗澡的事项中,那些因水流而拍打的人,他们的违犯被说到。在水盛的事项中也是如此。在这里的"水盛"指的是水的容器。以同样的方式,其他所有的与水相关的事项都应当被理解。这里的特别之处在于。在花环的事项中,即使是因无排出意图而无违犯,因玩耍的原因则是恶作罪。
干燥的身体接触戒的解释完毕。
2. 身体接触戒的解释。

269.Tenasamayena buddho bhagavāti kāyasaṃsaggasikkhāpadaṃ. Tatrāyaṃ anuttānapadavaṇṇanā – araññe viharatīti na āveṇike araññe, jetavanavihārasseva paccante ekapasse. Majjhe gabbhoti tassa ca vihārassa majjhe gabbho hoti. Samantā pariyāgāroti samantā panassa maṇḍalamāḷaparikkhepo hoti. So kira majjhe caturassaṃ gabbhaṃ katvā bahi maṇḍalamāḷaparikkhepena kato, yathā sakkā hoti antoyeva āviñchantehi vicarituṃ.

Supaññattanti suṭṭha ṭhapitaṃ, yathā yathā yasmiṃ yasmiñca okāse ṭhapitaṃ pāsādikaṃ hoti lokarañjakaṃ tathā tathā tasmiṃ tasmiṃ okāse ṭhapitaṃ, vattasīsena hi soṃ ekakiccampi na karoti. Ekacce vātapāne vivarantoti yesu vivaṭesu andhakāro hoti tāni vivaranto yesu vivaṭesu āloko hoti tāni thakento.

Evaṃ vutte sā brāhmaṇī taṃ brāhmaṇaṃ etadavocāti evaṃ tena brāhmaṇena pasaṃsitvā vutte sā brāhmaṇī ‘‘pasanno ayaṃ brāhmaṇo pabbajitukāmo maññe’’ti sallakkhetvā nigūhitabbampi taṃ attano vippakāraṃ pakāsentī kevalaṃ tassa saddhāvighātāpekkhā hutvā etaṃ ‘‘kuto tassa uḷārattatā’’tiādivacanamavoca. Tattha uḷāro attā assāti uḷārattā, uḷārattano bhāvo uṭṭhārattatā. Kulitthīhītiādīsu kulitthiyo nāma gharassāminiyo. Kuladhītaro nāma purisantaragatā kuladhītaro . Kulakumāriyo nāma aniviṭṭhā vuccanti. Kulasuṇhā nāma parakulato ānītā kuladārakānaṃ vadhuyo.

270.Otiṇṇoti yakkhādīhi viya sattā anto uppajjantena rāgena otiṇṇo, kūpādīni viya sattā asamapekkhitvā rajanīye ṭhāne rajjanto sayaṃ vā rāgaṃ otiṇṇo, yasmā pana ubhayathāpi rāgasamaṅgissevetaṃ adhivacanaṃ, tasmā ‘‘otiṇṇo nāma sāratto apekkhavā paṭibaddhacitto’’ti evamassa padabhājanaṃ vuttaṃ.

Tattha sārattoti kāyasaṃsaggarāgena suṭṭhu ratto. Apekkhavāti kāyasaṃsaggāpekkhāya apekkhavā. Paṭibaddhacittoti kāyasaṃsaggarāgeneva tasmiṃ vatthusmiṃ paṭibaddhacitto. Vipariṇatenāti parisuddhabhavaṅgasantatisaṅkhātaṃ pakatiṃ vijahitvā aññathā pavattena, virūpaṃ vā pariṇatena virūpaṃ parivattena, yathā parivattamānaṃ virūpaṃ hoti evaṃ parivattitvā ṭhitenāti adhippāyo.



以下是完整的简体中文翻译:
269. "那时,佛陀住在"这是身体接触戒。这里是对不明显词语的解释 - "住在森林里"不是指独立的森林,而是指祇园精舍的边缘一侧。"中间有内室"指那个精舍中间有内室。"周围有环形走廊"指周围有环形走廊围绕。据说它是在中间建造了一个四方形的内室,外面用环形走廊围绕,以便人们可以在里面走动。
"布置得很好"指安排得很好,无论在哪个地方,都安排得令人愉悦,吸引世人,因为他连一件小事也不会疏忽。"打开某些窗户"指打开那些打开后会变暗的窗户,关闭那些打开后会变亮的窗户。
"听到这样说,那个婆罗门女对那个婆罗门这样说"指当那个婆罗门这样赞美时,那个婆罗门女想:"这个婆罗门似乎很高兴,想要出家",于是即使应该隐藏的自己的不当行为也说了出来,只是为了破坏他的信心,说了"他哪里有高尚"等话。其中,"高尚"指有高尚的自我,"高尚性"指高尚自我的状态。在"良家妇女"等中,"良家妇女"指家庭主妇。"良家女儿"指已嫁给他人的良家女儿。"良家少女"指未婚的女子。"良家儿媳"指从其他家族娶来的儿子的妻子。
270. "陷入"指像被夜叉等附身一样,被内心生起的贪欲所陷入,或者像掉入井等一样,不加考虑地在可爱的对象上产生贪爱,自己陷入贪欲。因为这两种情况都是指具有贪欲的人,所以在词义解释中说"陷入指贪著、有欲望、心系于"。
其中,"贪著"指被身体接触的贪欲所深深染著。"有欲望"指对身体接触有欲望。"心系于"指因身体接触的贪欲而心系于那个对象。"改变"指离开被称为清净的有分相续的自然状态而以另一种方式运作,或者指变成不正常的状态,转变成不正常的状态,意思是转变后停留在那种状态。

271. Yasmā panetaṃ rāgādīhi sampayogaṃ nātivattati, tasmā ‘‘vipariṇatanti rattampi citta’’ntiādinā nayenassa padabhājanaṃ vatvā ante idhādhippetamatthaṃ dassento ‘‘apica rattaṃ cittaṃ imasmiṃ atthe adhippetaṃ vipariṇata’’nti āha.

Tadahujātāti taṃdivasaṃ jātā jātamattā allamaṃsapesivaṇṇā, evarūpāyapi hi saddhiṃ kāyasaṃsagge saṅghādiseso, methunavītikkame pārājikaṃ, raho nisajjassāde pācittiyañca hoti. Pagevāti paṭhamameva.

Kāyasaṃsaggaṃ samāpajjeyyāti hatthaggahaṇādikāyasampayogaṃ kāyamissībhāvaṃ samāpajjeyya, yasmā panetaṃ samāpajjantassa yo so kāyasaṃsaggo nāma so atthato ajjhācāro hoti, rāgavasena abhibhavitvā saññamavelaṃ ācāro, tasmāssa saṅkhepana atthaṃ dassento ‘‘ajjhācāro vuccatī’’ti padabhājanamāha.

Hatthaggāhaṃ vātiādibhedaṃ panassa vitthārena atthadassanaṃ. Tattha hatthādīnaṃ vibhāgadassanatthaṃ ‘‘hattho nāma kapparaṃ upādāyā’’tiādimāha tattha kapparaṃ upādāyāti dutiyaṃ. Mahāsandhiṃ upādāya. Aññattha pana maṇibandhato paṭṭhāya yāva agganakhā hattho idha saddhiṃ aggabāhāya kapparato paṭṭhāya adhippeto.

Suddhakesā vāti suttādīhi amissā suddhā kesāyeva. Veṇīti tīhi kesavaṭṭīhi vinandhitvā katakesakalāpassetaṃ nāmaṃ. Suttamissāti pañcavaṇṇena suttena kese missetvā katā. Mālāmissāti vassikapupphādīhi missetvā tīhi kesavaṭṭīhi vinandhitvā katā, avinaddhopi vā kevalaṃ pupphamissako kesakalāpo idha ‘‘veṇī’’ti veditabbo. Hiraññamissāti kahāpaṇamālāya missetvā katā. Suvaṇṇamissāti suvaṇṇacīrakehi vā pāmaṅgādīhi vā missetvā katā. Muttāmissāti muttāvalīhi missetvā katā. Maṇimissāti suttārūḷhehi maṇīhi missetvā katā. Etāsu hi yaṃkiñci veṇiṃ gaṇhantassa saṅghādisesoyeva. ‘‘Ahaṃ missakaveṇiṃ aggahesi’’nti vadantassa mokkho natthi. Veṇiggahaṇena cettha kesāpi gahitāva honti, tasmā yo ekampi kesaṃ gaṇhāti tassapi āpattiyeva.

Hatthañcaveṇiñca ṭhapetvāti idha vuttalakkhaṇaṃ hatthañca sabbappakārañca veṇiṃ ṭhapetvā avasesaṃ sarīraṃ ‘‘aṅga’’nti veditabbaṃ. Evaṃ paricchinnesu hatthādīsu hatthassa gahaṇaṃ hatthaggāho, veṇiyā gahaṇaṃ veṇiggāho, avasesasasarīrassa parāmasanaṃ aññatarassa vā aññatarassa vā aṅgassa parāmasanaṃ, yo taṃ hatthaggāhaṃ vā veṇiggāhaṃ vā aññatarassa vā aññatarassa vā aṅgassa parāmasanaṃ samāpajjeyya, tassa saṅghādiseso nāma āpattinikāyo hotīti. Ayaṃ sikkhāpadassa attho.

272. Yasmā pana yo ca hatthaggāho yo ca veṇiggāho yañca avasesassa aṅgassa parāmasanaṃ taṃ sabbampi bhedato dvādasavidhaṃ hoti, tasmā taṃ bhedaṃ dassetuṃ ‘‘āmasanā parāmasanā’’tiādinā nayenassa padabhājanaṃ vuttaṃ. Tattha yañca vuttaṃ ‘‘āmasanā nāma āmaṭṭhamattā’’ti yañca ‘‘chupanaṃ nāma phuṭṭhamatta’’nti, imesaṃ ayaṃ viseso – āmasanāti āmajjanā phuṭṭhokāsaṃ anatikkamitvāpi tattheva saṅghaṭṭanā. Ayañhi ‘‘āmaṭṭhamattā’’ti vuccati. Chupananti asaṅghaṭṭetvā phuṭṭhamattaṃ.

Yampi ummasanāya ca ullaṅghanāya ca niddese ‘‘uddhaṃ uccāraṇā’’ti ekameva padaṃ vuttaṃ. Tatrāpi ayaṃ viseso – paṭhamaṃ attano kāyassa itthiyā kāye uddhaṃ pesanavasena vuttaṃ, dutiyaṃ itthiyā kāyaṃ ukkhipanavasena, sesaṃ pākaṭameva.



271. "因为这个缘故,贪欲等的结合不会超过，因此说‘变化’等的方式来解释这个词,并且在最后说明了这里所指的意思是‘其实这个心在这里所指的变化’。
"那时出生"指的是在那一天出生的,与肉体相似的颜色,即使在这种情况下,与身体接触的僧残罪、性行为的波罗夷罪、隐秘的坐卧的波罗夷罪也是存在的。
"身体接触"指的是手的抓握等身体的结合,因为这个身体的结合实际上是行为,被贪欲所支配的行为。因此,为了说明它的简要意思,说"行为被称为行为"。
"手抓握"等的具体解释在这里。为了说明手等的分开,说“手是指抓握的手”等等。这里的抓握是指第二次。以大连接为依据。除此之外，从珠链开始到指甲末端的手,在这里是指与手的主要部位相连的。
"清净的头发"指的是通过清洁等的方式而变得清净的头发。 "辫子"指的是经过三次缠绕而成的头发。 "混合的头发"指的是用五种颜色的头发混合而成的。 "花环的头发"指的是用季节性花朵等混合而成的，虽然不缠绕，但仅仅是花的混合的头发在这里被称为“辫子”。 "金色的头发"指的是用金币的花环混合而成的。 "黄金的头发"指的是用黄金的衣物或其他物品混合而成的。 "珍珠的头发"指的是用珍珠的项链混合而成的。 "宝石的头发"指的是用缠绕的宝石混合而成的。在这些情况下，任何抓住辫子的人都仅仅是僧残罪。如果说“我抓住了混合的辫子”，则没有解脱。在这里，通过抓住辫子，头发也被抓住，因此，任何抓住一根头发的人也有违犯。
"除了手和辫子"指的是这里所说的特征，手和所有种类的辫子一起，余下的身体被称为“肢体”。如此在被划分的手等中，手的抓握是手的抓握，辫子的抓握是辫子的抓握，其他身体的触碰是任何一肢的触碰。如果他抓住手的抓握或辫子的抓握或任何一肢的触碰，那么就有僧残罪。这就是这个戒律的意义。
272. "因为无论是手的抓握、辫子的抓握，还是其他肢体的触碰，所有这些分开后都有十二种情况，因此为了说明这个分开，使用了‘食物的触碰’等的方式来解释这个词。
在这里所说的“食物的触碰”是指触碰食物的部分，和“触碰的触碰”指的是触碰的程度，这两者之间的区别是 - 食物的触碰是指触碰到的部分没有超过这个范围，仍然在那里的碰撞。这里的“触碰的部分”被称为“食物的触碰”。而“触碰”则是指没有碰撞的触碰。
无论是关于“抬起”和“越过”的说明中，“向上呼喊”是指同一个词。在这里的区别是 - 第一个是指女性身体的抬起，第二个是指女性身体的提升，其他的则是显而易见的。

273. Idāni yvāyaṃ otiṇṇo vipariṇatena cittena kāyasaṃsaggaṃ samāpajjati, tassa etesaṃ padānaṃ vasena vitthārato āpattibhedaṃ dassento ‘‘itthī ca hoti itthisaññī sāratto ca bhikkhu ca naṃ itthiyā kāyena kāya’’ntiādimāha. Tattha bhikkhu ca naṃ itthiyā kāyena kāyanti so sāratto ca itthisaññī ca bhikkhu attano kāyena. Nanti nipātamattaṃ. Atha vā etaṃ tassā itthiyā hatthādibhedaṃ kāyaṃ. Āmasati parāmasatīti etesu ce ekenāpi ākārena ajjhācarati, āpatti saṅghādisesassa. Tattha sakiṃ āmasato ekā āpatti, punappunaṃ āmasato payoge payoge saṅghādiseso.

Parāmasantopi sace kāyato amocetvāva ito cito ca attano hatthaṃ vā kāyaṃ vā sañcopeti harati peseti divasampi parāmasato ekāva āpatti. Sace kāyato mocetvā mocetvā parāmasati payoge payoge āpatti.

Omasantopi sace kāyato amocetvāva itthiyā matthakato paṭṭhāya yāva pādapiṭṭhiṃ omasati ekāva āpatti. Sace pana udarādīsu taṃ taṃ ṭhānaṃ patvā muñcitvā muñcitvā omasati payoge payoge āpatti. Ummasanāyapi pādato paṭṭhāya yāva sīsaṃ ummasantassa eseva nayo.

Olaṅghanāya mātugāmaṃ kesesu gahetvā nāmetvā cumbanādīsu yaṃ ajjhācāraṃ icchati taṃ katvā muñcato ekāva āpatti. Uṭṭhitaṃ punappunaṃ nāmayato payoge payoge āpatti. Ullaṅghanāyapi kesesu vā hatthesu vā gahetvā vuṭṭhāpayato eseva nayo.

Ākaḍḍhanāya attano abhimukhaṃ ākaḍḍhanto yāva na muñcati tāva ekāva āpatti. Muñcitvā muñcitvā ākaḍḍhantassa payoge payoge āpatti. Patikaḍḍhanāyapi parammukhaṃ piṭṭhiyaṃ gahetvā paṭippaṇāmayato eseva nayo.

Abhiniggaṇhanāya hatthe vā bāhāya vā daḷhaṃ gahetvā yojanampi gacchato ekāva āpatti. Muñcitvā punappunaṃ gaṇhato payoge payoge āpatti. Amuñcitvā punappunaṃ phusato ca āliṅgato ca payoge payoge āpattīti mahāsumatthero āha. Mahāpadumatthero panāha – ‘‘mūlaggahaṇameva pamāṇaṃ, tasmā yāva na muñcati tāva ekā eva āpattī’’ti.

Abhinippīḷanāya vatthena vā ābharaṇena vā saddhiṃ pīḷayato aṅgaṃ aphusantassa thullaccayaṃ, phusantassa saṅghādiseso, ekapayogena ekā āpatti, nānāpayogena nānā.

Gahaṇachupanesu aññaṃ kiñci vikāraṃ akarontopi gahitamattaphuṭṭhamattenāpi āpattiṃ āpajjati.

Evametesu āmasanādīsu ekenāpi ākārena ajjhācārato itthiyā itthisaññissa saṅghādiseso, vematikassa thullaccayaṃ, paṇḍakapurisatiracchānagatasaññissāpi thullaccayameva. Paṇḍake paṇḍakasaññissa thullaccayaṃ, vematikassa dukkaṭaṃ. Purisatiracchānagataitthisaññissāpi dukkaṭameva. Purise purisasaññissāpi vematikassāpi itthipaṇḍakatiracchānagatasaññissāpi dukkaṭameva. Tiracchānagatepi sabbākārena dukkaṭamevāti. Imā ekamūlakanaye vuttā āpattiyo sallakkhetvā imināva upāyena ‘‘dve itthiyo dvinnaṃ itthīna’’ntiādivasena vutte dumūlakanayepi diguṇā āpattiyo veditabbā. Yathā ca dvīsu itthīsu dve saṅghādisesā; evaṃ sambahulāsu sambahulā veditabbā.


273. "现在，若此人因变化的心而陷入身体接触，则根据这些词的意义，详细说明违犯的种类，‘女性和女性的身体，僧人和僧人的身体’等。这里的‘僧人和女性的身体’指的是他作为一个僧人，和女性的身体接触。这里不包括跌落的情况。或者说，这是她的身体，包括手等的身体。若以任何一种方式与之接触，则是僧残罪。在这里，若因接触而有一次的违犯，则是一次的僧残罪，若反复接触则是僧残罪的多次违犯。
即使在接触中，若从身体上解脱开来，若他从这里到那里接触自己的手或身体，则每天都是一次的违犯。若从身体上解脱开来，反复接触则是违犯。
若在接触中，若从身体上解脱开来，从女性的头顶到脚底接触，则是一次的违犯。若在肚子等处接触，达到某个地方后反复接触，则是多次的违犯。关于抬起的情况，从脚到头的接触也是如此。
关于越过的情况，若抓住女性的头发而不说出名字，进行亲吻等行为，若这样做则是一次的违犯。若再一次抬起，则是多次的违犯。关于越过的情况，若抓住头发或手，抬起的情况也是如此。
关于抓住的情况，若朝向自己抓住，直到不放开为止，则是一次的违犯。若反复放开后再抓住，则是多次的违犯。关于抓住的情况，若抓住背部并进行抬起的情况也是如此。
关于强行压迫的情况，若紧紧抓住手或手臂，若走动则是一次的违犯。若反复放开后再抓住，则是多次的违犯。关于不放开和反复触碰、拥抱的情况，若这样做则是多次的违犯，正如大思惟长老所说。大莲花长老则说：“抓住根本是标准，因此只要不放开，则是一次的违犯。”
关于压迫的情况，若与衣物或装饰品一起压迫身体，若触碰到身体则是粗恶罪，若触碰到身体的部分则是僧残罪，若一次接触则是一次的违犯，若多次接触则是多次的违犯。
在抓握和触碰中，即使不造成其他变化，也因抓住而产生触碰的情况，若触碰到的部分也有违犯。
在这些接触等情况下，若以任何一种方式与女性的身体接触，则是僧残罪，若是非理性的粗恶罪，若是智者的粗恶罪，若是畜生的粗恶罪，若是人类的粗恶罪，若是人类的智者的粗恶罪，若是畜生的智者的粗恶罪，若是畜生的粗恶罪，所有这些都是粗恶罪。这里提到的这些都是根本的违犯，按照这种方式，‘两位女性’等的说法也应当理解为双重的违犯。正如在两位女性中有两次僧残罪；同样，在许多情况下也应当理解为许多的违犯。


Yo hi ekato ṭhitā sambahulā itthiyo bāhāhi parikkhipitvā gaṇhāti so yattakā itthiyo phuṭṭhā tāsaṃ gaṇanāya saṅghādisese āpajjati, majjhagatānaṃ gaṇanāya thullaccaye. Tā hi tena kāyappaṭibaddhena āmaṭṭhā honti. Yo pana sambahulānaṃ aṅguliyo vā kese vā ekato katvā gaṇhāti, so aṅguliyo ca kese ca agaṇetvā itthiyo gaṇetvā saṅghādisesehi kāretabbo. Yāsañca itthīnaṃ aṅguliyo vā kesā vā majjhagatā honti, tāsaṃ gaṇanāya thullaccaye āpajjati. Tā hi tena kāyappaṭibaddhena āmaṭṭhā honti, sambahulā pana itthiyo kāyappaṭibaddhehi rajjuvatthādīhi parikkhipitvā gaṇhanto sabbāsaṃyeva antoparikkhepagatānaṃ gaṇanāya thullaccaye āpajjati. Mahāpaccariyaṃ aphuṭṭhāsu dukkaṭaṃ vuttaṃ. Tattha yasmā pāḷiyaṃ kāyappaṭibaddhappaṭibaddhena āmasanaṃ nāma natthi, tasmā sabbampi kāyappaṭibaddhappaṭibaddhaṃ kāyappaṭibaddheneva saṅgahetvā mahāaṭṭhakathāyañca kurundiyañca vutto purimanayoyevettha yuttataro dissati.

Yo hi hatthena hatthaṃ gahetvā paṭipāṭiyā ṭhitāsu itthīsu samasārāgo ekaṃ hatthe gaṇhāti, so gahititthiyā vasena ekaṃ saṅghādisesaṃ āpajjati, itarāsaṃ gaṇanāya purimanayeneva thullaccaye. Sace so taṃ kāyappaṭibaddhe vatthe vā pupphe vā gaṇhāti, sabbāsaṃ gaṇanāya thullaccaye āpajjati. Yatheva hi rajjuvatthādīhi parikkhipantena sabbāpi kāyappaṭibaddhena āmaṭṭhā honti, tathā idhāpi sabbāpi kāyappaṭibaddhena āmaṭṭhā honti. Sace pana tā itthiyo aññamaññaṃ vatthakoṭiyaṃ gahetvā ṭhitā honti, tatra ceso purimanayeneva paṭhamaṃ itthiṃ hatthe gaṇhāti gahitāya vasena saṅghādisesaṃ āpajjati, itarāsaṃ gaṇanāya dukkaṭāni. Sabbāsañhi tāsaṃ tena purimanayeneva kāyapaṭibaddhena kāyappaṭibaddhaṃ āmaṭṭhaṃ hoti. Sace pana sopi taṃ kāyappaṭibaddheyeva gaṇhāti tassā vasena thullaccayaṃ āpajjati, itarāsaṃ gaṇanāya anantaranayeneva dukkaṭāni.

Yo pana ghanavatthanivatthaṃ itthiṃ kāyasaṃsaggarāgena vatthe ghaṭṭeti, thullaccayaṃ. Viraḷavatthanivatthaṃ ghaṭṭeti, tatra ce vatthantarehi itthiyā vā nikkhantalomāni bhikkhuṃ bhikkhuno vā paviṭṭhalomāni itthiṃ phusanti, ubhinnaṃ lomāniyeva vā lomāni phusanti, saṅghādiseso. Upādinnakena hi kammajarūpena upādinnakaṃ vā anupādinnakaṃ vā anupādinnakenapi kenaci kesādinā upādinnakaṃ vā anupādinnakaṃ vā phusantopi saṅghādisesaṃ āpajjatiyeva.

Tattha kurundiyaṃ ‘‘lomāni gaṇetvā saṅghādiseso’’ti vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘lomāni gaṇetvā āpattiyā na kāretabbo, ekameva saṅghādisesaṃ āpajjati. Saṅghikamañce pana apaccattharitvā nipanno lomāni gaṇetvā kāretabbo’’ti vuttaṃ , tadeva yuttaṃ. Itthivasena hi ayaṃ āpatti, na koṭṭhāsavasenāti.

Etthāha ‘‘yo pana ‘kāyappaṭibaddhaṃ gaṇhissāmī’ti kāyaṃ gaṇhāti, ‘kāyaṃ gaṇhissāmī’ti kāyappaṭibaddhaṃ gaṇhāti, so kiṃ āpajjatī’’ti. Mahāsumatthero tāva ‘‘yathāvatthukamevā’’ti vadati. Ayaṃ kirassa laddhi –

‘‘Vatthu saññā ca rāgo ca, phassappaṭivijānanā;

Yathāniddiṭṭhaniddese, garukaṃ tena kāraye’’ti.


以下是完整的简体中文翻译:
若有人用手臂围住站在一起的许多女人,他触碰到多少女人就犯多少僧残罪,对于中间的女人则犯粗恶罪。因为她们被他通过身体连接物触碰了。若有人把许多女人的手指或头发集中在一起抓住,不应计算手指和头发的数量,而应计算女人的数量来判定僧残罪。对于手指或头发在中间的女人,则犯粗恶罪。因为她们被他通过身体连接物触碰了。若用绳子或衣服等身体连接物围住许多女人并抓住,则对所有被包围在内的女人都犯粗恶罪。在《大注》中说,对未触碰到的女人犯恶作罪。因为在经典中没有提到通过身体连接物的连接物触碰的情况,所以把所有身体连接物的连接物都归为身体连接物,《大注释》和《古伦底》中说的前面的方法在这里更合适。
若有人用手抓住手,对站成一排的女人怀有同样的贪欲,抓住其中一个女人的手,他对被抓住的女人犯一个僧残罪,对其他女人按前面的方法犯粗恶罪。如果他抓住她的衣服或花等身体连接物,则对所有女人都犯粗恶罪。因为就像用绳子或衣服围住时所有人都被身体连接物触碰一样,在这里所有人也都被身体连接物触碰了。但如果那些女人互相抓住衣角站着,他按前面的方法先抓住第一个女人的手,对被抓住的女人犯僧残罪,对其他女人犯恶作罪。因为所有这些女人都被他按前面的方法通过身体连接物的身体连接物触碰了。但如果他也只抓住身体连接物,则对那个女人犯粗恶罪,对其他女人按前面的方法犯恶作罪。
若有人因身体接触的贪欲而触碰穿着厚衣服的女人的衣服,犯粗恶罪。若触碰穿着薄衣服的女人,如果衣服之间女人的毛发触碰到比丘,或比丘的毛发触碰到女人,或双方的毛发相互触碰,则犯僧残罪。因为无论是有执取的业生色触碰有执取或无执取的,还是无执取的任何头发等触碰有执取或无执取的,都犯僧残罪。
关于这一点,《古伦底》中说"计算毛发数量来判定僧残罪"。但在《大注释》中说"不应计算毛发数量来判定违犯,只犯一个僧残罪。但如果躺在没有铺垫的僧团床上,则应计算毛发数量来判定违犯。"这种说法更合适。因为这个违犯是根据女人来判定的,不是根据身体部位来判定的。
这里有人问:"如果有人想'我要抓身体连接物'而抓到身体,或想'我要抓身体'而抓到身体连接物,他犯什么罪?"大苏摩长老首先说"就按实际情况判定"。据说这是他的主张:
"对象、想法和贪欲,
触碰和认知,
如所指示的指示,
应判定为严重罪。"


Ettha ‘‘vatthū’’ti itthī. ‘‘Saññā’’ti itthisaññā. ‘‘Rāgo’’ti kāyasaṃsaggarāgo. ‘‘Phassappaṭivijānanā’’ti kāyasaṃsaggaphassajānanā. Tasmā yo itthiyā itthisaññī kāyasaṃsaggarāgena ‘‘kāyappaṭibaddhaṃ gahessāmī’’ti pavattopi kāyaṃ phusati, garukaṃ saṅghādisesaṃyeva āpajjati. Itaropi thullaccayanti mahāpadumatthero panāha –

‘‘Saññāya virāgitamhi, gahaṇe ca virāgite;

Yathāniddiṭṭhaniddese, garukaṃ tattha na dissatī’’ti.

Assāpāyaṃ laddhi itthiyā itthisaññino hi saṅghādiseso vutto. Iminā ca itthisaññā virāgitā kāyappaṭibaddhe kāyappaṭibaddhasaññā uppāditā, taṃ gaṇhantassa pana thullaccayaṃ vuttaṃ. Iminā ca gahaṇampi virāgitaṃ taṃ aggahetvā itthī gahitā, tasmā ettha itthisaññāya abhāvato saṅghādiseso na dissati, kāyappaṭibaddhassa aggahitattā thullaccayaṃ na dissati, kāyasaṃsaggarāgena phuṭṭhattā pana dukkaṭaṃ. Kāyasaṃsaggarāgena hi imaṃ nāma vatthuṃ phusato anāpattīti natthi, tasmā dukkaṭamevāti.

Idañca pana vatvā idaṃ catukkamāha. ‘‘Sārattaṃ gaṇhissāmī’ti sārattaṃ gaṇhi saṅghādiseso, ‘virattaṃ gaṇhissāmī’ti virattaṃ gaṇhi dukkaṭaṃ, ‘sārattaṃ gaṇhissāmī’ti virattaṃ gaṇhi dukkaṭaṃ, ‘virattaṃ gaṇhissāmī’ti sārattaṃ gaṇhi dukkaṭamevā’’ti. Kiñcāpi evamāha? Atha kho mahāsumattheravādoyevettha ‘‘itthi ca hoti itthisaññī sāratto ca bhikkhu ca naṃ itthiyā kāyena kāyappaṭibaddhaṃ āmasati parāmasati…pe… gaṇhāti chupati āpatti thullaccayassā’’ti imāya pāḷiyā ‘‘yo hi ekato ṭhitā sambahulā itthiyo bāhāhi parikkhipitvā gaṇhāti, so yattakā itthiyo phuṭṭhā tāsaṃ gaṇanāya saṅghādisese āpajjati, majjhagatānaṃ gaṇanāya thullaccaye’’tiādīhi aṭṭhakathāvinicchayehi ca sameti. Yadi hi saññādivirāgena virāgitaṃ nāma bhaveyya ‘‘paṇḍako ca hoti itthisaññī’’tiādīsu viya ‘‘kāyappaṭibaddhañca hoti kāyasaññī cā’’tiādināpi nayena pāḷiyaṃ visesaṃ vadeyya. Yasmā pana so na vutto, tasmā itthiyā itthisaññāya sati itthiṃ āmasantassa saṅghādiseso, kāyappaṭibaddhaṃ āmasantassa thullaccayanti yathāvatthukameva yujjati.

Mahāpaccariyampi cetaṃ vuttaṃ – ‘‘nīlaṃ pārupitvā sayitāya kāḷitthiyā kāyaṃ ghaṭṭessāmī’ti kāyaṃ ghaṭṭeti, saṅghādiseso; ‘kāyaṃ ghaṭṭessāmī’ti nīlaṃ ghaṭṭeti, thullaccayaṃ; ‘nīlaṃ ghaṭṭessāmī’ti kāyaṃ ghaṭṭeti, saṅghādiseso; ‘nīlaṃ ghaṭṭessāmī’ti nīlaṃ ghaṭṭeti, thullaccaya’’nti. Yopāyaṃ ‘‘itthī ca paṇḍako cā’’tiādinā nayena vatthumissakanayo vutto, tasmimpi vatthu saññāvimativasena vuttā āpattiyo pāḷiyaṃ asammuyhantena veditabbā.

Kāyenakāyappaṭibaddhavāre pana itthiyā itthisaññissa kāyappaṭibaddhaṃ gaṇhato thullaccayaṃ, sese sabbattha dukkaṭaṃ. Kāyappaṭibaddhenakāyavārepi eseva nayo. Kāyappaṭibaddhenakaāyappaṭibaddhavāre ca nissaggiyenakāyavārādīsu cassa sabbattha dukkaṭameva.


以下是完整的简体中文翻译:
这里,"对象"是指女人。"想法"是指对女人的想法。"贪欲"是指身体接触的贪欲。"触碰和认知"是指知道身体接触的触碰。因此,如果一个人对女人有女人的想法,因身体接触的贪欲而想"我要抓身体连接物",但却触碰到身体,他犯严重的僧残罪。另一种情况则是粗恶罪。但大莲花长老说:
"当想法改变时,
抓取也改变;
如所指示的指示,
在那里看不到严重罪。"
这是他的主张:对于有女人想法的人,僧残罪已经说过了。但这里女人的想法改变了,对身体连接物产生了身体连接物的想法,抓取它的人犯粗恶罪。这里抓取也改变了,没有抓取那个而抓取了女人,因此这里因为没有女人的想法所以看不到僧残罪,因为没有抓取身体连接物所以看不到粗恶罪,但因为以身体接触的贪欲触碰了所以是恶作罪。因为以身体接触的贪欲触碰这样的对象没有无违犯的情况,所以就是恶作罪。
说了这个之后,他又说了这个四法:"想抓有贪欲的而抓了有贪欲的,僧残罪;想抓无贪欲的而抓了无贪欲的,恶作罪;想抓有贪欲的而抓了无贪欲的,恶作罪;想抓无贪欲的而抓了有贪欲的,也是恶作罪。"虽然他这样说,但大苏摩长老的说法更符合"女人,有女人想法,有贪欲的比丘,用身体触碰女人的身体连接物,抚摸...抓住,触碰,粗恶罪"这样的经文,以及"如果有人用手臂围住站在一起的许多女人,他触碰到多少女人就犯多少僧残罪,对于中间的女人则犯粗恶罪"等注释的判定。因为如果因想法等的改变而改变的话,就应该像"黄门,有女人想法"等那样,用"身体连接物,有身体想法"等方式在经文中说明区别。但因为没有这样说,所以对女人有女人想法时触碰女人犯僧残罪,触碰身体连接物犯粗恶罪,这样按实际情况判定更合适。
在《大注》中也说:"想'我要触碰穿着蓝色衣服躺着的黑皮肤女人的身体'而触碰身体,僧残罪;想'我要触碰身体'而触碰蓝色衣服,粗恶罪;想'我要触碰蓝色衣服'而触碰身体,僧残罪;想'我要触碰蓝色衣服'而触碰蓝色衣服,粗恶罪。"对于用"女人和黄门"等方式说的混合对象的方法,在那里也应该不混淆地理解根据对象和想法的疑惑而说的违犯。
在身体对身体连接物的部分,对女人有女人想法而抓取身体连接物的人犯粗恶罪,其余所有情况都是恶作罪。在身体连接物对身体的部分也是同样的方法。在身体连接物对身体连接物的部分,以及在可舍弃物对身体的部分等,所有情况都是恶作罪。


‘‘Itthī ca hoti itthisaññī sāratto ca itthī ca naṃ bhikkhussa kāyena kāya’’ntiādivāro pana bhikkhumhi mātugāmassa rāgavasena vutto. Tattha itthī ca naṃ bhikkhussa kāyena kāyanti bhikkhumhi sārattā itthī tassa nisinnokāsaṃ vā nipannokāsaṃ vā gantvā attano kāyena taṃ bhikkhussa kāyaṃ āmasati…pe… chupati. Sevanādhippāyo kāyena vāyamati, phassaṃ paṭivijānātīti evaṃ tāya āmaṭṭho vā chupito vā sevanādhippāyo hutvā sace phassappaṭivijānanatthaṃ īsakampi kāyaṃ cāleti phandeti, saṅghādisesaṃ āpajjati.

Dveitthiyoti ettha dve saṅghādisese āpajjati, itthiyā ca paṇḍake ca saṅghādisesena saha dukkaṭaṃ . Etena upāyena yāva ‘‘nissaggiyena nissaggiyaṃ āmasati, sevanādhippāyo kāyena vāyamati na ca phassaṃ paṭivijānāti, āpatti dukkaṭassā’’ti tāva purimanayeneva āpattibhedo veditabbo.

Ettha ca kāyena vāyamati na ca phassaṃ paṭivijānātīti attanā nissaṭṭhaṃ pupphaṃ vā phalaṃ vā itthiṃ attano nissaggiyena pupphena vā phalena vā paharantiṃ disvā kāyena vikāraṃ karoti, aṅguliṃ vā cāleti, bhamukaṃ vā ukkhipati, akkhiṃ vā nikhaṇati, aññaṃ vā evarūpaṃ vikāraṃ karoti, ayaṃ vuccati ‘‘kāyena vāyamati na ca phassaṃ paṭivijānātī’’ti. Ayampi kāyena vāyamitattā dukkaṭaṃ āpajjati, dvīsu itthīsu dve, itthīpaṇḍakesupi dve eva dukkaṭe āpajjati.

279. Evaṃ vatthuvasena vitthārato āpattibhedaṃ dassetvā idāni lakkhaṇavasena saṅkhepato āpattibhedañca anāpattibhedañca dassento ‘‘sevanādhippāyo’’tiādimāha. Tattha purimanaye itthiyā phuṭṭho samāno sevanādhippāyo kāyena vāyamati, phassaṃ paṭivijānātīti tivaṅgasampattiyā saṅghādiseso. Dutiye naye nissaggiyena nissaggiyāmasane viya vāyamitvā achupane viya ca phassassa appaṭivijānanato duvaṅgasampattiyā dukkaṭaṃ. Tatiye kāyena avāyamato anāpatti. Yo hi sevanādhippāyopi niccalena kāyena kevalaṃ phassaṃ paṭivijānāti sādiyati anubhoti, tassa cittuppādamatte āpattiyā abhāvato anāpatti. Catutthe pana nissaggiyena nissaggiyāmasane viya phassappaṭivijānanāpi natthi, kevalaṃ cittuppādamattameva, tasmā anāpatti. Mokkhādhippāyassa sabbākāresu anāpattiyeva.

Ettha pana yo itthiyā gahito taṃ attano sarīrā mocetukāmo paṭippaṇāmeti vā paharati vā ayaṃ kāyena vāyamati phassaṃ paṭivijānāti. Yo āgacchantiṃ disvā tato muñcitukāmo uttāsetvā palāpeti, ayaṃ kāyena vāyamati na ca phassaṃ paṭivijānāti. Yo tādisaṃ dīghajātiṃ kāye ārūḷhaṃ disvā ‘‘saṇikaṃ gacchatu ghaṭṭiyamānā anatthāya saṃvatteyyā’’ti na ghaṭṭeti, itthimeva vā aṅgaṃ phusamānaṃ ñatvā ‘‘esā ‘anatthiko ayaṃ mayā’ti sayameva pakkamissatī’’ti ajānanto viya niccalo hoti, balavitthiyā vā gāḷhaṃ āliṅgitvā gahito daharabhikkhu palāyitukāmopi suṭṭhu gahitattā niccalo hoti, ayaṃ na ca kāyena vāyamati, phassaṃ paṭivijānāti. Yo pana āgacchantiṃ disvā ‘‘āgacchatu tāva tato naṃ paharitvā vā paṇāmetvā vā pakkamissāmī’’ti niccalo hoti, ayaṃ mokkhādhippāyo na ca kāyena vāyamati, na ca phassaṃ paṭivijānātīti veditabbo.





以下是完整的中文翻译：
"如果是女性，且有女性意识，充满欲念，且女性接触比丘的身体"等段落实际上是关于比丘对女性产生欲念而说的。在这其中，"女性接触比丘的身体"是指女性因为对比丘产生欲念，来到比丘的坐卧之处，用自己的身体触摸比丘的身体……抚摸。意图交媾时以身体努力，感知触碰，如此被她触摸或抚摸，意图交媾，如果为了感知触碰而稍微移动身体、颤动，就犯僧残罪。
如果是两个女性，在这里犯两次僧残罪，对女性和旁遮普人（阴阳人）一起犯僧残罪和轻罪。通过这种方式，直到"触摸他人遗弃之物，意图交媾以身体努力，但不感知触碰，犯轻罪"为止，应当以前面的方式理解犯罪的区别。
在这里，"以身体努力但不感知触碰"是指：自己遗弃的花或果，看到女性用自己遗弃的花或果打击她，以身体做出姿态，或移动手指，或抬起眉毛，或瞪眼，或做出其他类似姿态，这就是所谓"以身体努力但不感知触碰"。因为以身体努力，他也犯轻罪，在两个女性中犯两次，在女性和旁遮普人中也犯两次轻罪。
279. 这样通过案例详细展示犯罪区别后，现在以特征简要显示犯罪区别和不犯罪区别，说"意图交媾"等。在这里，按第一种方式，被女性触摸时，意图交媾，以身体努力，感知触碰，因为具备三个条件，犯僧残罪。在第二种方式中，像触摸他人遗弃之物一样努力，像不感知触碰一样，因为只具备两个条件，犯轻罪。在第三种情况下，不以身体努力，则不犯罪。因为即使意图交媾，只要身体完全静止，仅仅感知触碰、享受，由于心念生起时没有犯罪，所以不犯罪。第四种情况中，既没有触摸他人遗弃之物，也没有感知触碰，仅仅是心念生起，因此不犯罪。解脱意图在所有情况下都不犯罪。
在这里，被女性抓住并想从自己身体上摆脱她，或打击她的，是以身体努力并感知触碰。看到她来，想要摆脱她，惊吓并驱赶的，是以身体努力但不感知触碰。看到这样长期的情况附着身体，想"她应缓慢前进，以免造成伤害"而不触碰，或知道触摸女性身体部位，"她不需要我"，装作不知情，保持静止；或被强壮的女性紧紧抱住的年轻比丘想逃跑，但因被紧紧抓住而保持静止，这些是不以身体努力，但感知触碰。但是看到她来，想"让她来，然后我会打击或推开她离开"而保持静止的，应理解为解脱意图，不以身体努力，也不感知触碰。

280.Asañciccāti iminā upāyena imaṃ phusissāmīti acetetvā, evañhi acetetvā pattappaṭiggahaṇādīsu mātugāmassa aṅge phuṭṭhepi anāpatti.

Asatiyāti aññavihito hoti mātugāmaṃ phusāmīti sati natthi, evaṃ asatiyā hatthapādapasāraṇādikāle phusantassa anāpatti.

Ajānantassāti dārakavesena ṭhitaṃ dārikaṃ ‘‘itthī’’ti ajānanto kenacideva karaṇīyena phusati, evaṃ ‘‘itthī’’ti ajānantassa phusato anāpatti.

Asādiyantassāti kāyasaṃsaggaṃ asādiyantassa, tassa bāhāparamparāya nītabhikkhussa viya anāpatti. Ummattakādayo vuttanayāeva. Idha pana udāyitthero ādikammiko, tassa anāpatti ādikammikassāti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ paṭhamapārājikasamuṭṭhānaṃ kāyacittato samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, akusalacittaṃ, dvivedanaṃ, sukhamajjhattadvayenāti.



以下是完整的中文翻译：
280. "非故意"是指没有想"我将以这种方式触摸她"，因为这样没有想而在接受钵等时触碰到女性身体部位也不犯罪。
"非有意"是指心不在焉，没有"我在触摸女性"的意识，这样在无意识伸展手脚等时触碰也不犯罪。
"不知道"是指不知道以男孩装扮的是女孩，因某些事务而触碰，这样不知道"是女性"而触碰不犯罪。
"不接受"是指不接受身体接触，像被人群推挤的比丘一样不犯罪。疯狂等情况如前所述。这里优陀夷长老是初犯者，他不犯罪因为是初犯者。
词义解释完毕。
在起源等方面，这条学处与第一波罗夷罪起源相同，从身体和心理产生，是作为，以认知解脱，有意识的，世间所谴责的，身业，不善心，两种感受，即乐受和舍受。

281. Vinītavatthūsu – mātuyā mātupemenāti mātupemena mātuyā kāyaṃ āmasi. Esa nayo dhītubhaginivatthūsu. Tattha yasmā mātā vā hotu dhītā vā itthī nāma sabbāpi brahmacariyassa pāripanthikāva. Tasmā ‘‘ayaṃ me mātā ayaṃ dhītā ayaṃ me bhaginī’’ti gehassitapemena āmasatopi dukkaṭameva vuttaṃ.

Imaṃ pana bhagavato āṇaṃ anussarantena sacepi nadīsotena vuyhamānaṃ mātaraṃ passati neva hatthena parāmasitabbā. Paṇḍitena pana bhikkhunā nāvā vā phalakaṃ vā kadalikkhandho vā dārukkhandho vā upasaṃharitabbo. Tasmiṃ asati kāsāvampi upasaṃharitvā purato ṭhapetabbaṃ, ‘‘ettha gaṇhāhī’’ti pana na vattabbā. Gahite parikkhāraṃ kaḍḍhāmīti kaḍḍhantena gantabbaṃ. Sace bhāyati purato purato gantvā ‘‘mā bhāyī’’ti samassāsetabbā. Sace bhāyamānā puttassa sahasā khandhe vā abhiruhati, hatthe vā gaṇhāti, na ‘‘apehi mahallike’’ti niddhunitabbā, thalaṃ pāpetabbā. Kaddame laggāyapi kūpe patitāyapi eseva nayo.

Tatrapi hi yottaṃ vā vatthaṃ vā pakkhipitvā hatthena gahitabhāvaṃ ñatvā uddharitabbā, natveva āmasitabbā. Na kevalañca mātugāmassa sarīrameva anāmāsaṃ, nivāsanapāvuraṇampi ābharaṇabhaṇḍampi tiṇaṇḍupakaṃ vā tāḷapaṇṇamuddikaṃ vā upādāya anāmāsameva, tañca kho nivāsanapārupanaṃ piḷandhanatthāya ṭhapitameva. Sace pana nivāsanaṃ vā pārupanaṃ vā parivattetvā cīvaratthāya pādamūle ṭhapeti vaṭṭati. Ābharaṇabhaṇḍesu pana sīsapasādhanakadantasūciādikappiyabhaṇḍaṃ ‘‘imaṃ bhante tumhākaṃ gaṇhathā’’ti diyyamānaṃ sipāṭikāsūciādiupakaraṇatthāya gahetabbaṃ. Suvaṇṇarajatamuttādimayaṃ pana anāmāsameva dīyyamānampi na gahetabbaṃ. Na kevalañca etāsaṃ sarīrūpagameva anāmāsaṃ, itthisaṇṭhānena kataṃ kaṭṭharūpampi dantarūpampi ayarūpampi loharūpampi tipurūpampi potthakarūpampi sabbaratanarūpampi antamaso piṭṭhamayarūpampi anāmāsameva. Paribhogatthāya pana ‘‘idaṃ tumhākaṃ hotū’’ti labhitvā ṭhapetvā sabbaratanamayaṃ avasesaṃ bhinditvā upakaraṇārahaṃ upakaraṇe paribhogārahaṃ paribhoge upanetuṃ vaṭṭati.

Yathā ca itthirūpakaṃ; evaṃ sattavidhampi dhaññaṃ anāmāsaṃ. Tasmā khettamajjhena gacchatā tatthajātakampi dhaññaphalaṃ na āmasantena gantabbaṃ. Sace gharadvāre vā antarāmagge vā dhaññaṃ pasāritaṃ hoti passena ca maggo atthi na maddantena gantabbaṃ. Gamanamagge asati maggaṃ adhiṭṭhāya gantabbaṃ. Antaraghare dhaññassa upari āsanaṃ paññāpetvā denti nisīdituṃ vaṭṭati. Keci āsanasālāyaṃ dhaññaṃ ākiranti, sace sakkā hoti harāpetuṃ harāpetabbaṃ, no ce ekamantaṃ dhaññaṃ amaddantena pīṭhakaṃ paññapetvā nisīditabbaṃ. Sace okāso na hoti, manussā dhaññamajjheyeva āsanaṃ paññapetvā denti, nisīditabbaṃ. Tatthajātakāni muggamāsādīni aparaṇṇānipi tālapanasādīni vā phalāni kīḷantena na āmasitabbāni. Manussehi rāsikatesupi eseva nayo. Araññe pana rukkhato patitāni phalāni ‘‘anupasampannānaṃ dassāmī’’ti gaṇhituṃ vaṭṭati.


281. "在被教导的情况下"——以母亲的名义，母亲身体被触摸。此法则同样适用于女儿和姐妹的情况。因为母亲或女儿或女性名义上都是修行的障碍。因此，即使以家庭的名义触摸"这是我的母亲，这是我的女儿，这是我的姐妹"，也依然被视为轻罪。
然而，回忆佛陀的教诲时，如果看到正在流动的母亲，则不应以手触摸。聪明的比丘应该将船、木板、香蕉树干或木材收拢。在这种情况下，若没有，袈裟也应收拢并放在前面，但不应说"在这里抓住"。在抓住物品时应当拿着去。如果害怕，应当向前走，并说"不要害怕"来安慰。如果在害怕的情况下，突然跳上儿子的肩膀，或用手抓住，不应说"去吧，老人"，而应当将其推开。即使抓住了，也应以同样的方式处理。
在这里，若知道被抓住的物品或衣物，应当将其拉起，而不是触摸。并非仅仅是女性的身体不应触摸，居住的地方、衣物的存放、首饰的储存、草垫或竹席等也都不应触摸，这些都是为了存放衣物而设置的。如果将衣物或存放物品转移到袈裟下放置是可以的。在首饰储存中，像是头饰、牙签等可爱的物品，应当说"这是你们的"并给予。黄金、白银、珍珠等则不应触摸。并非仅仅是这些物品的身体不应触摸，女性的身体、木制品、铁制品、各种形状的物品、书籍、各种宝石，甚至是最底层的物品也不应触摸。为了使用而说"这是你们的"，放下后应当分开，剩余的应当放置在合适的地方，适合使用的物品应当放在合适的地方。
如同女性的形象；同样，七种谷物也不应触摸。因此在田间行走时，若有谷物和果实，不应触摸而继续前行。如果在家门口或小路上有散落的谷物，若有道路在旁边，不应触摸而继续前行。走路的路上不应停下而继续前行。若在家中上方有座位，应当设置好以便坐下。有人在座位上撒谷物，若有可能应当将其收走；若不能，则应将散落的谷物放在一边而坐下。若没有机会，人们在谷物中设置座位并坐下。在那里，若有小动物或其他物品，也不应触摸。人们在森林中捡拾掉落的果实，若说"我将给未被接纳的人"，则应当抓住。


Muttā , maṇi, veḷuriyo, saṅkho, silā, pavāḷaṃ, rajataṃ, jātarūpaṃ, lohitaṅko, masāragallanti imesu dasasu ratanesu muttā adhotā anividdhā yathājātāva āmasituṃ vaṭṭati. Sesā anāmāsāti vadanti. Mahāpaccariyaṃ pana ‘‘muttā dhotāpi adhotāpi anāmāsā bhaṇḍamūlatthāya ca sampaṭicchituṃ na vaṭṭati, kuṭṭharogassa bhesajjatthāya pana vaṭṭatī’’ti vuttaṃ. Antamaso jātiphalikaṃ upādāya sabbopi nīlapītādivaṇṇabhedo maṇi dhotaviddhavaṭṭito anāmāso, yathājāto pana ākaramutto pattādibhaṇḍamūlatthaṃ sampaṭicchituṃ vaṭṭatīti vutto. Sopi mahāpaccariyaṃ paṭikkhitto, pacitvā kato kācamaṇiyeveko vaṭṭatīti vutto. Veḷuriyepi maṇisadisova vinicchayo.

Saṅkho dhamanasaṅkho ca dhotaviddho ca ratanamisso anāmāso. Pānīyasaṅkho dhotopi adhotopi āmāsova sesañca añjanādibhesajjatthāyapi bhaṇḍamūlatthāyapi sampaṭicchituṃ vaṭṭati. Silā dhotaviddhā ratanasaṃyuttā muggavaṇṇāva anāmāsā. Sesā satthakanisānādiatthāya gaṇhituṃ vaṭṭati. Ettha ca ratanasaṃyuttāti suvaṇṇena saddhiṃ yojetvā pacitvā katāti vadanti. Pavāḷaṃ dhotaviddhaṃ anāmāsaṃ. Sesaṃ āmāsaṃ bhaṇḍamūlatthañca sampaṭicchituṃ vaṭṭati. Mahāpaccariyaṃ pana ‘‘dhotampi adhotampi sabbaṃ anāmāsaṃ, na ca sampaṭicchituṃ vaṭṭatī’’ti vuttaṃ.

Rajataṃ jātarūpañca katabhaṇḍampi akatabhaṇḍampi sabbena sabbaṃ bījato paṭṭhāya anāmāsañca asampaṭicchiyañca, uttararājaputto kira suvaṇṇacetiyaṃ kāretvā mahāpadumattherassa pesesi. Thero ‘‘na kappatī’’ti paṭikkhipi. Cetiyaghare suvaṇṇapadumasuvaṇṇabubbuḷakādīni honti, etānipi anāmāsāni. Cetiyagharagopakā pana rūpiyachaḍḍakaṭṭhāne ṭhitā, tasmā tesaṃ keḷāpayituṃ vaṭṭatīti vuttaṃ. Kurundiyaṃ pana taṃ paṭikkhittaṃ. Suvaṇṇacetiye kacavarameva harituṃ vaṭṭatīti ettakameva anuññātaṃ. Ārakūṭalohampi jātarūpagatikameva anāmāsanti sabbaaṭṭhakathāsu vuttaṃ. Senāsanaparibhogo pana sabbakappiyo, tasmā jātarūparajatamayā sabbepi senāsanaparikkhārā āmāsā. Bhikkhūnaṃ dhammavinayavaṇṇanaṭṭhāne ratanamaṇḍape karonti phalikatthambhe ratanadāmapatimaṇḍite, tattha sabbūpakaraṇāni bhikkhūnaṃ paṭijaggituṃ vaṭṭati.

Lohitaṅkamasāragallā dhotaviddhā anāmāsā, itare āmāsā, bhaṇḍamūlatthāya vaṭṭantīti vuttā. Mahāpaccariyaṃ pana ‘‘dhotāpi adhotāpi sabbaso anāmāsā na ca sampaṭicchituṃ vaṭṭantī’’ti vuttaṃ.

Sabbaṃ āvudhabhaṇḍaṃ anāmāsaṃ, bhaṇḍamūlatthāya dīyyamānampi na sampaṭicchitabbaṃ. Satthavaṇijjā nāma na vaṭṭati. Suddhadhanudaṇḍopi dhanujiyāpi patodopi aṅkusopi antamaso vāsipharasuādīnipi āvudhasaṅkhepena katāni anāmāsāni. Sace kenaci vihāre satti vā tomaro vā ṭhapito hoti, vihāraṃ jaggantena ‘‘harantū’’ti sāmikānaṃ pesetabbaṃ. Sace na haranti, taṃ acālentena vihāro paṭijaggitabbo. Yuddhabhūmiyaṃ patitaṃ asiṃ vā sattiṃ vā tomaraṃ vā disvā pāsāṇena vā kenaci vā asiṃ bhinditvā satthakatthāya gahetuṃ vaṭṭati, itarānipi viyojetvā kiñci satthakatthāya gahetuṃ vaṭṭati kiñci kattaradaṇḍādiatthāya. ‘‘Idaṃ gaṇhathā’’ti dīyyamānaṃ pana ‘‘vināsetvā kappiyabhaṇḍaṃ karissāmī’’ti sabbampi sampaṭicchituṃ vaṭṭati.


Muttā、maṇi、veḷuriyo、saṅkho、silā、pavāḷaṃ、rajataṃ、jātarūpaṃ、lohitaṅko、masāragallanti这十种宝物中，珍珠、宝石、琉璃、海螺、石头、珊瑚、银、金属、红色金属、马萨拉果等，若是洗净的、未受损的，均可被接受。其他的则被视为不可接受。关于“珍珠即使洗净或未洗净也不应被接受，只有在治疗疾病的情况下才可以接受”的说法在《大法经》中有提及。最底层的果实也被视为所有的宝石颜色分为蓝色、黄色等，宝石洗净后可接受，若是自然状态则可被接受。此法则在《大法经》中也有提及，经过烹饪的金属宝石可被接受。
海螺、洗净的海螺、宝石的颜色均可被接受。饮用海螺，无论是洗净的还是未洗净的，均可被接受，其他如眼药等也可用于接受。石头洗净后与宝石相结合，呈现出像海螺一样的颜色，均可被接受。其他则为必要的用途。这里提到的宝石与黄金相结合，经过烹饪后可被接受。洗净的珊瑚也是可接受的。其他的则可被接受用于必要的用途。《大法经》中提到“无论是洗净的还是未洗净的，所有的宝物都不可被接受”。
银和金属的制品，制成的和未制成的，所有的都不应被接受，尤其是从种子开始的珍珠。北方王子曾将金色的宝塔送给大阿难尊者。尊者则拒绝了。在佛塔内，金色的莲花、金色的果实等也都是不可接受的。佛塔的守护者在银色的放置处，因此必须为他们提供保护。关于库伦地的事情则被拒绝。在金色的佛塔内，只有金色的果实可以接受，仅此而已。关于铁制品的讨论也在所有的论述中提到。关于卧具的使用，所有的都是可以接受的，因此金属和银制的卧具均可被接受。比丘们在法教的地方设立宝座，装饰宝座，所有的器具都应被比丘们保护。
红色金属和马萨拉果洗净后是不可接受的，其他的则是可以接受的，关于必要的用途也有提及。《大法经》中提到“洗净的和未洗净的所有物品都不可被接受”。
所有的器具都是不可接受的，尤其是被接受的物品。关于“圣物的交易”是不被允许的。纯净的金属、弓箭、弓弦、钩子等，最底层的物品也都是不可接受的。如果在某个寺院中放置了刀或箭，寺院的守护者应当要求“请带走”。如果不带走，则应当由寺院的守护者来保护。如果在战场上看到掉落的刀、箭、弓等，若用石头或其他东西打破，应当拿着去保护其他的物品。若有人说“请拿走”，则应当将所有的物品都接受。


Macchajālapakkhijālādīnipi phalakajālikādīni saraparittānānīpi sabbāni anāmāsāni. Paribhogatthāya labbhamānesu pana jālaṃ tāva ‘‘āsanassa vā cetiyassa vā upari bandhissāmi, chattaṃ vā veṭhessāmī’’ti gahetuṃ vaṭṭati. Saraparittānaṃ sabbampi bhaṇḍamūlatthāya sampaṭicchituṃ vaṭṭati. Parūparodhanivāraṇañhi etaṃ na uparodhakaranti phalakaṃ dantakaṭṭhabhājanaṃ karissāmīti gahetuṃ vaṭṭati.

Cammavinaddhāni vīṇābheriādīni anāmāsāni. Kurundiyaṃ pana ‘‘bherisaṅghāṭopi vīṇāsaṅghāṭopi tucchapokkharampi mukhavaṭṭiyaṃ āropitacammampi vīṇādaṇḍakopi sabbaṃ anāmāsa’’nti vuttaṃ. Onahituṃ vā onahāpetuṃ vā vādetuṃ vā vādāpetuṃ vā na labbhatiyeva. Cetiyaṅgaṇe pūjaṃ katvā manussehi chaḍḍitaṃ disvāpi acāletvāva antarantare sammajjitabbaṃ, kacavarachaḍḍanakāle pana kacavaraniyāmeneva haritvā ekamantaṃ nikkhipituṃ vaṭṭatīti mahāpaccariyaṃ vuttaṃ. Bhaṇḍamūlatthāya sampaṭicchitumpi vaṭṭati. Paribhogatthāya labbhamānesu pana vīṇādoṇikañca bheripokkharañca dantakaṭṭhabhājanaṃ karissāma cammaṃ satthakakosakanti evaṃ tassa tassa parikkhārassa upakaraṇatthāya gahetvā tathā tathā kātuṃ vaṭṭati.

Purāṇadutiyikāvatthu uttānameva. Yakkhivatthusmiṃ sacepi paranimmitavasavattideviyā kāyasaṃsaggaṃ samāpajjati thullaccayameva. Paṇḍakavatthu ca suttitthivatthu ca pākaṭameva. Matitthivatthusmiṃ pārājikappahonakakāle thullaccayaṃ, tato paraṃ dukkaṭaṃ. Tiracchānagatavatthusmiṃ nāgamāṇavikāyapi supaṇṇamāṇavikāyapi kinnariyāpi gāviyāpi dukkaṭameva. Dārudhītalikāvatthusmiṃ na kevalaṃ dārunā eva, antamaso cittakammalikhitepi itthirūpe dukkaṭameva.

282.Sampīḷanavatthu uttānatthameva. Saṅkamavatthusmiṃ ekapadikasaṅkamo vā hotu sakaṭamaggasaṅkamo vā, cālessāmīti payoge katamatteva cāletu vā mā vā, dukkaṭaṃ. Maggavatthu pākaṭameva. Rukkhavatthusmiṃ rukkho mahanto vā hotu mahājambuppamāṇo khuddako vā, taṃ cāletuṃ sakkotu vā mā vā, payogamattena dukkaṭaṃ. Nāvāvatthusmimpi eseva nayo. Rajjavatthusmiṃ yaṃ rajjuṃ āviñchanto ṭhānā cāletuṃ sakkoti, tattha thullaccayaṃ. Yā mahārajju hoti, īsakampi ṭhānā na calati, tattha dukkaṭaṃ. Daṇḍepi eseva nayo. Bhūmiyaṃ patitamahārukkhopi hi daṇḍaggahaṇeneva idha gahito. Pattavatthu pākaṭameva. Vandanavatthusmiṃ itthī pāde sambāhitvā vanditukāmā vāretabbā pādā vā paṭicchādetabbā, niccalena vā bhavitabbaṃ. Niccalassa hi cittena sādiyatopi anāpatti. Avasāne gahaṇavatthupākaṭamevāti.

Kāyasaṃsaggasikkhāpadavaṇṇanā niṭṭhitā.

3. Duṭṭhullavācāsikkhāpadavaṇṇanā

283.Tena samayena buddho bhagavāti duṭṭhullavācāsikkhāpadaṃ. Tattha ādissāti apadisitvā. Vaṇṇampi bhaṇatītiādīni parato āvi bhavissanti. Chinnikāti chinnaottappā. Dhuttikāti saṭhā. Ahirikāyoti nillajjā . Uhasantīti sitaṃ katvā mandahasitaṃ hasanti. Ullapantīti ‘‘aho ayyo’’tiādinā nayena uccakaraṇiṃ nānāvidhaṃ palobhanakathaṃ kathenti. Ujjagghantīti mahāhasitaṃ hasanti. Uppaṇḍentīti ‘‘paṇḍako ayaṃ, nāyaṃ puriso’’tiādinā nayena parihāsaṃ karonti.



以下是完整的中文翻译：
鱼网、鸟网等，以及木板网等、箭矢防护等，这些都是不可触摸的。但是为了使用而获得的网，可以说"我将把它挂在座位或塔上，或者用来包裹伞"而拿取。所有的箭矢防护都可以为了物品价值而接受。因为这是为了防止他人伤害而不是用来伤害的，所以可以说"我将用木板做牙签盒"而拿取。
用皮革包裹的琵琶、鼓等是不可触摸的。但在《古伦迪》中说："鼓的框架、琵琶的框架、空心的鼓身、鼓边缘上的皮革、琵琶的琴杆，这些都是不可触摸的。"不允许覆盖、让人覆盖、演奏或让人演奏。即使看到人们在塔院做完供养后丢弃的，也不应移动，只能在间隙中清扫。但在《大注释书》中说，在清理垃圾时，可以像处理垃圾一样搬到一边去。为了物品价值也可以接受。但为了使用而获得的，可以说"我们将用琵琶的琴身和鼓身做牙签盒，用皮革做剪刀套"，这样为了各种用具的用途而拿取并如此使用是允许的。
关于前妻的案例很清楚。在夜叉女的案例中，即使与他化自在天的天女发生身体接触，也只是偷兰遮罪。关于黄门和熟睡的女人的案例也很明显。对于死去的女人，在足以构成波罗夷罪的时间内是偷兰遮罪，之后是突吉罗罪。对于动物，无论是龙女、金翅鸟女、紧那罗女还是母牛，都是突吉罗罪。对于木制女像的案例，不仅仅是木制的，甚至是画上的女性形象也是突吉罗罪。
282. 挤压的案例意思很明显。在桥的案例中，无论是单人桥还是车道桥，只要有"我要移动"的努力，无论是否真的移动，都是突吉罗罪。道路的案例很明显。在树的案例中，无论树是大是小，能否真的移动它，只要有努力就是突吉罗罪。船的案例也是同样的道理。在绳子的案例中，如果拉动绳子能使其移位，就是偷兰遮罪。如果是大绳子，即使稍微移动也不离开原位，就是突吉罗罪。棍子的案例也是同样的道理。即使是倒在地上的大树，在这里也被视为棍子。钵的案例很明显。在礼拜的案例中，如果女人想按摩脚后礼拜，应该阻止她或遮盖脚，或者保持不动。因为对于不动的人，即使心里接受也不犯戒。最后，抓取的案例很明显。
身体接触学处的解释结束。
3. 粗语学处的解释
283. "那时，佛陀住在"是粗语学处。其中，"指出"是指明。"说美好的话"等内容后面会明显。"无耻的"是指没有惭愧心。"放荡的"是指狡猾的。"无惭的"是指无耻的。"嬉笑"是指微笑。"调情"是指用"啊，尊者"等方式说各种诱惑的话。"大笑"是指放声大笑。"嘲弄"是指用"这是阉人，这不是男人"等方式开玩笑。

285.Sārattoti duṭṭhullavācassādarāgena sāratto. Apekkhavā paṭibaddhacittoti vuttanayameva, kevalaṃ idha vācassādarāgo yojetabbo. Mātugāmaṃ duṭṭhullāhi vācāhīti ettha adhippetaṃ mātugāmaṃ dassento ‘‘mātugāmo’’tiādimāha. Tattha viññū paṭibalā subhāsitadubbhāsitaṃ duṭṭhullāduṭṭhullaṃ ājānitunti yā paṇḍitā sātthakaniratthakakathaṃ asaddhammasaddhammapaṭisaṃyuttakathañca jānituṃ paṭibalā, ayaṃ idha adhippetā. Yā pana mahallikāpi bālā elamūgā ayaṃ idha anadhippetāti dasseti.

Obhāseyyāti avabhāseyya nānāppakārakaṃ asaddhammavacanaṃ vadeyya. Yasmā panevaṃ obhāsantassa yo so obhāso nāma, so atthato ajjhācāro hoti rāgavasena abhibhavitvā saññamavelaṃ ācāro, tasmā tamatthaṃ dassento ‘‘obhāseyyāti ajjhācāro vuccatī’’ti āha. Yathā tanti ettha tanti nipātamattaṃ, yathā yuvā yuvatinti attho.

Dve magge ādissātiādi yenākārena obhāsato saṅghādiseso hoti, taṃ dassetuṃ vuttaṃ. Tattha dve maggeti vaccamaggañca passāvamaggañca. Sesaṃ uddese tāva pākaṭameva. Niddese pana thometīti ‘‘itthilakkhaṇena subhalakkhaṇena samannāgatāsī’’ti vadati, na tāva sīsaṃ eti. ‘‘Tava vaccamaggo ca passāvamaggo ca īdiso tena nāma īdisena itthilakkhaṇena subhalakkhaṇena samannāgatāsī’’ti vadati, sīsaṃ eti, saṅghādiseso. Vaṇṇeti pasaṃsatīti imāni pana thomanapadasseva vevacanāni.

Khuṃsetīti vācāpatodena ghaṭṭeti. Vambhetīti apasādeti. Garahatīti dosaṃ deti. Parato pana pāḷiyā āgatehi ‘‘animittāsī’’tiādīhi ekādasahi padehi aghaṭite sīsaṃ na eti, ghaṭitepi tesu sikharaṇīsi sambhinnāsi ubhatobyañjanāsīti imehi tīhi ghaṭiteyeva saṅghādiseso.

Dehi meti yācanāyapi ettakeneva sīsaṃ na eti, ‘‘methunaṃ dhammaṃ dehī’’ti evaṃ methunadhammena ghaṭite eva saṅghādiseso.

Kadā te mātā pasīdissatītiādīsu āyācanavacanesupi ettakeneva sīsaṃ na eti, ‘‘kadā te mātā pasīdissati, kadā te methunaṃ dhammaṃ labhissāmī’’ti vā ‘‘tava mātari pasannāya methunaṃ dhammaṃ labhissāmī’’ti vā ādinā pana nayena methunadhammena ghaṭiteyeva saṅghādiseso.

Kathaṃ tvaṃ sāmikassa desītiādīsu pucchāvacanesupi methunadhammanti vutteyeva saṅghādiseso, na itarathā. Evaṃ kira tvaṃ sāmikassa desīti paṭipucchāvacanesupi eseva nayo.

Ācikkhanāya puṭṭho bhaṇatīti ‘‘kathaṃ dadamānā sāmikassa piyā hotī’’ti evaṃ puṭṭho ācikkhati. Ettha ca ‘‘evaṃ dehi evaṃ dadamānā’’ti vuttepi sīsaṃ na eti. ‘‘Methunadhammaṃ evaṃ dehi evaṃ upanehi evaṃ methunadhammaṃ dadamānā upanayamānā piyā hotī’’tiādinā pana nayena methunadhammena ghaṭiteyeva saṅghādiseso. Anusāsanīvacanesupi eseva nayo.

Akkosaniddese – animittāsīti nimittarahitāsi, kuñcikapaṇālimattameva tava dakasotanti vuttaṃ hoti.


285. "充满欲望"是指对粗语充满贪欲。"有期待、心系"的含义如前所述,只是这里应当与对语言的贪欲相连。"对女人说粗语"中,为了说明所指的女人,他说"女人"等。其中,"有智慧能分辨善语恶语、粗语非粗语"是指那些聪明的、能分辨有意义和无意义的话、非法和正法相关的话的女人,这里指的是这种女人。而那些虽然年长但愚蠢、哑巴,这里不是指这种女人。
"调戏"是指说各种非法的话。因为这样调戏的人,所谓的调戏实际上是不当行为,是被欲望压倒而超越克制界限的行为,所以为了说明这个意思,他说"调戏是指不当行为"。"如同"中的"同"只是虚词,意思是"如同年轻人对年轻女子"。
"指两个通道"等是为了说明以何种方式调戏会构成僧残罪。其中,"两个通道"是指大便道和小便道。其余在摘要中已经很清楚了。在解释中,"赞美"是说"你具备女性特征、美好特征",这还不构成犯戒。如果说"你的大便道和小便道是这样的,因此你具备如此这般的女性特征、美好特征",这就构成犯戒,是僧残罪。"称赞"、"赞扬"这些是"赞美"的同义词。
"侮辱"是用言语刺激。"轻视"是贬低。"责骂"是指出过错。后面经文中出现的"你没有性特征"等十一个词,如果不与之结合,不构成犯戒;即使结合,只有与"你有两个性器官"、"你有混合的性器官"、"你有两种性别"这三个结合才构成僧残罪。
"给我"这样的请求本身不构成犯戒,只有"给我性交"这样与性交结合才构成僧残罪。
"你母亲何时会同意"等请求的话语本身也不构成犯戒,只有"你母亲何时会同意,我何时能得到与你性交"或"在你母亲同意时我能得到与你性交"等方式与性交结合才构成僧残罪。
"你如何给你丈夫"等询问的话语,只有说到"性交"才构成僧残罪,否则不构成。"据说你是这样给你丈夫的"这样的反问也是同样的道理。
"被问及而解释"是指被问"如何给丈夫才会受宠爱"而解释。这里即使说"这样给,这样给就会"也不构成犯戒。只有"这样给性交,这样提供性交,这样给予提供性交就会受宠爱"等方式与性交结合才构成僧残罪。在教导的话语中也是同样的道理。
在辱骂的解释中 - "你没有性特征"是指你没有性器官,意思是说你只有如钥匙孔般的尿道。


Nimittamattāsīti tava itthinimittaṃ aparipuṇṇaṃ saññāmattamevāti vuttaṃ hoti. Alohitāti sukkhasotā. Dhuvalohitāti niccalohitā kilinnadakasotā. Dhuvacoḷāti niccapakkhittāṇicoḷā, sadā āṇicoḷakaṃ sevasīti vuttaṃ hoti. Paggharantīti savantī; sadā te muttaṃ savatīti vuttaṃ hoti. Sikharaṇīti bahinikkhantaāṇimaṃsā. Itthipaṇḍakāti animittāva vuccati. Vepurisikāti samassudāṭhikā purisarūpā itthī. Sambhinnāti sambhinnavaccamaggapassāvamaggā. Ubhatobyañjanāti itthinimittena ca purisanimittena cāti ubhohi byañjanehi samannāgatā.

Imesu ca pana ekādasasu padesu sikharaṇīsi sambhinnāsi ubhatobyañjanāsīti imāniyeva tīṇi padāni suddhāni sīsaṃ enti. Iti imāni ca tīṇi purimāni ca vaccamaggapassāvamaggamethunadhammapadāni tīṇīti cha padāni suddhāni āpattikarāni. Sesāni animittātiādīni ‘‘animitte methunadhammaṃ me dehī’’ti vā ‘‘animittāsi methunadhammaṃ me dehī’’ti vā ādinā nayena methunadhammena ghaṭitāneva āpattikarāni hontīti veditabbāni.

286. Idāni yvāyaṃ otiṇṇo vipariṇatena cittena obhāsati, tassa vaccamaggapassāvamagge ādissa etesaṃ vaṇṇabhaṇanādīnaṃ vasena vitthārato āpattibhedaṃ dassento ‘‘itthī ca hoti itthisaññī’’tiādimāha. Tesaṃ attho kāyasaṃsagge vuttanayeneva veditabbo.

Ayaṃ pana viseso – adhakkhakanti akkhakato paṭṭhāya adho. Ubbhajāṇumaṇḍala jāṇumaṇḍalato paṭṭhāya uddhaṃ. Ubbhakkhakanti akkhakato paṭṭhāya uddhaṃ. Adho jāṇumaṇḍalanti jāṇumaṇḍalato paṭṭhāya adho. Akkhakaṃ pana jāṇumaṇḍalañca ettheva dukkaṭakkhette saṅgahaṃ gacchanti bhikkhuniyā kāyasaṃsagge viya. Na hi buddhā garukāpattiṃ sāvasesaṃ paññapentīti. Kāyappaṭibaddhanti vatthaṃ vā pupphaṃ vā ābharaṇaṃ vā.

287.Atthapurekkhārassāti animittātiādīnaṃ padānaṃ atthaṃ kathentassa, aṭṭhakathaṃ vā sajjhāyaṃ karontassa.

Dhammapurekkhārassāti pāḷiṃ vācentassa vā sajjhāyantassa vā. Evaṃ atthañca dhammañca purakkhatvā bhaṇantassa atthapurekkhārassa ca dhammapurekkhārassa ca anāpatti.

Anusāsanipurekkhārassāti ‘‘idānipi animittāsi ubhattobyañjanāsi appamādaṃ idāni kareyyāsi, yathā āyatimpi evarūpā na hohisī’’ti evaṃ anusiṭṭhiṃ purakkhatvā bhaṇantassa anusāsanipurekkhārassa anāpatti. Yo pana bhikkhunīnaṃ pāḷiṃ vācento pakativācanāmaggaṃ pahāya hasanto hasanto ‘‘sikharaṇīsi sambhinnāsi ubhatobyañjanāsī’’ti punappunaṃ bhaṇati, tassa āpattiyeva. Ummattakassa anāpatti. Idha ādikammiko udāyitthero, tassa anāpatti ādikammikassāti.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ tisamuṭṭhānaṃ kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ , sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dvivedananti.

288. Vinītavatthūsu lohitavatthusmiṃ so bhikkhu itthiyā lohitakaṃ nimittaṃ sandhāyāha – itarā na aññāsi, tasmā dukkaṭaṃ.

Kakkasalomanti rassalomehi bahulomaṃ. Ākiṇṇalomanti jaṭitalomaṃ. Kharalomanti thaddhalomaṃ. Dīghalomanti arassalomaṃ. Sabbaṃ itthinimittameva sandhāya vuttaṃ.



以下是完整的中文翻译：
"性特征不完全"是指你的女性特征不完整,只是一个标记而已。"无血"是指干燥的通道。"常有血"是指经常有血,湿润的通道。"常有布"是指经常放置布条,意思是说你总是使用布条。"流出"是指流淌,意思是说你总是尿液流出。"外突"是指外部突出的肉。"女人黄门"是指没有性特征。"似男人"是指有胡须和胡子的男性外貌的女人。"混合"是指大小便道混合。"两性人"是指具有女性特征和男性特征两种标志。
在这十一个词中,只有"外突"、"混合"、"两性人"这三个词单独使用就构成犯戒。因此,这三个词和前面的大便道、小便道、性交这三个词,共六个词单独使用就会导致犯戒。其余的"无性特征"等词,只有"给我无性特征的性交"或"你无性特征,给我性交"等方式与性交结合才会导致犯戒,应当理解。
286. 现在,为了详细说明那个堕落者以变异的心调戏时,指出大小便道,通过这些称赞等方式所构成的犯戒区别,他说"是女人,认为是女人"等。这些的含义应当按照身体接触中所说的方式理解。
这里有一些区别:"腋下"是指从腋下往下。"膝盖以上"是指从膝盖往上。"腋上"是指从腋下往上。"膝盖以下"是指从膝盖往下。腋下和膝盖本身包括在轻罪范围内,就像对比丘尼身体接触一样。因为佛陀不会制定有余地的重罪。"身体相连"是指衣服、花或装饰品。
287. "以义为先"是指解释"无性特征"等词的含义,或者诵读注释。
"以法为先"是指教授或诵读经文。这样以义和法为先而说的人,以义为先和以法为先的人不犯戒。
"以教导为先"是指"你现在也是无性特征,是两性人,现在应当谨慎,以免将来也变成这样"这样以教导为先而说的人不犯戒。但是如果有人在教授比丘尼经文时,放弃正常的教学方式,一边笑一边反复说"你外突,你混合,你两性人",这样的人是犯戒的。疯狂的人不犯戒。这里的初犯者是优陀夷长老,他作为初犯者不犯戒。
词义解释完毕。
在起源等方面,这条学处有三种起源,从身体和心理、语言和心理、身语心三方面产生,是作为,以认知解脱,有意识的,世间所谴责的,身业,语业,不善心,两种感受。
288. 在已被教导的案例中,关于血的案例,那个比丘是指女人的血腥特征而说的 - 另一方不理解,所以是轻罪。
"粗硬毛"是指短而多的毛。"杂乱毛"是指缠结的毛。"坚硬毛"是指僵硬的毛。"长毛"是指不短的毛。所有这些都是指女性特征而说的。

289.Vāpitaṃ kho teti asaddhammaṃ sandhāyāha, sā asallakkhetvā no ca kho paṭivuttanti āha. Paṭivuttaṃ nāma udakavappe bījehi appatiṭṭhitokāse pāṇakehi vināsitabīje vā okāse puna bījaṃ patiṭṭhāpetvā udakena āsittaṃ, thalavappe visamapatitānaṃ vā bījānaṃ samakaraṇatthāya puna aṭṭhadantakena samīkataṃ, tesu aññataraṃ sandhāya esā āha.

Maggavatthusmiṃ maggo saṃsīdatīti aṅgajātamaggaṃ sandhāyāha. Sesaṃ uttānamevāti.

Duṭṭhullavācāsikkhāpadavaṇṇanā niṭṭhitā.

4. Attakāmapāricariyasikkhāpadavaṇṇanā

290.Tena samayena buddho bhagavāti attakāmasikkhāpadaṃ. Tattha kulūpakoti kulapayirupāsanako catunnaṃ paccayānaṃ atthāya kulūpasaṅkamane niccappayutto.

Cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāranti cīvarañca piṇḍapātañca senāsanañca gilānapaccayabhesajjaparikkhārañca. Gilānapaccayabhesajjaparikkhāranti cettha patikaraṇatthena paccayo, yassa kassaci sappāyassetaṃ adhivacanaṃ. Bhisakkassa kammaṃ tena anuññātattāti bhesajjaṃ. Gilānapaccayova bhesajjaṃ gilānapaccayabhesajjaṃ, yaṃkiñci gilānassa sappāyaṃ bhisakkakammaṃ telamadhuphāṇitādīti vuttaṃ hoti. Parikkhāroti pana ‘‘sattahi nagaraparikkhārehi suparikkhataṃ hotī’’tiādīsu (a. ni. 7.67) parivāro vuccati. ‘‘Ratho sīsaparikkhāro jhānakkho cakkavīriyo’’tiādīsu (saṃ. ni. 5.4) alaṅkāro. ‘‘Ye cime pabbajitena jīvitaparikkhārā samudānetabbā’’tiādīsu (ro. ni. 1.1.191) sambhāro. Idha pana sambhāropi parivāropi vaṭṭati. Tañhi gilānapaccayabhesajjaṃ jīvitassa parivāropi hoti jīvitavināsakābādhuppattiyā antaraṃ adatvā rakkhaṇato, sambhāropi yathā ciraṃ pavattati evamassa kāraṇabhāvato, tasmā parikkhāroti vuccati. Evaṃ gilānapaccayabhesajjañca taṃ parikkhāro cāti gilānapaccayabhesajjaparikkhāro, taṃ gilānapaccayabhesajjaparikkhāranti evamattho daṭṭhabbo.

Vasalanti hīnaṃ lāmakaṃ. Atha vā vassatīti vasalo, paggharatīti attho, taṃ vasalaṃ, asucipaggharaṇakanti vuttaṃ hoti. Niṭṭhuhitvāti kheḷaṃ pātetvā.

Kassāhaṃ kena hāyāmīti ahaṃ kassā aññissā itthiyā kena bhogena vā alaṅkārena vā rūpena vā parihāyāmi, kā nāma mayā uttaritarāti dīpeti.



289. "你已经播种了"是指非法行为而说的,她没有理解就说"但是没有重新播种"。"重新播种"是指在水田里种子未能立足的地方或被虫子破坏种子的地方,重新放置种子并浇水;在旱田里,为了使不均匀落下的种子均匀,用八齿耙重新整平。她指的是这些中的一种。
在道路的案例中,"道路下陷"是指性器官的通道。其余的很明显。
粗语学处的解释结束。
4. 自爱服侍学处的解释
290. "那时,佛陀住在"是自爱学处。其中,"常去施主家的"是指为了四种必需品而经常去施主家拜访的人。
"衣服、饮食、住处、病人所需药品"是指衣服和饮食和住处和病人所需药品。这里"病人所需药品"中,"所需"是指为了治疗,是任何适合的代名词。"药品"是指医生的工作,因为被允许使用。"病人所需"就是药品,病人所需药品,是指任何适合病人的医疗工作,如油、蜂蜜、糖浆等。"必需品"在"以七种城市必需品很好地装备"等句中指随从。在"车是头部的装饰,禅定是轴,精进是轮"等句中指装饰。在"出家人应当准备这些生活必需品"等句中指资具。这里资具和随从都可以。因为那个病人所需药品是生命的随从,因为它通过不给疾病产生的机会而保护生命;也是资具,因为它是长期维持的原因,所以称为必需品。这样,病人所需药品和它的必需品就是病人所需药品必需品,应当这样理解其含义。
"卑贱的"是指低劣的、下等的。或者,"流出"是卑贱,意思是流淌,那个卑贱的,是指不净物流出。"吐"是指吐出唾液。
"我比谁差什么"是指我比其他哪个女人在哪种享受或装饰或容貌上差,有谁比我更优秀呢,这样表示。

291.Santiketi upacāre ṭhatvā sāmantā avidūre, padabhājanepi ayamevaattho dīpito . Attakāmapāricariyāyāti methunadhammasaṅkhātena kāmena pāricariyā kāmapāricariyā. Attano atthāya kāmapāricariyā attakāmapāricariyā, attanā vā kāmitā icchitāti attakāmā, sayaṃ methunarāgavasena patthitāti attho. Attakāmā ca sā pāricariyā cāti attakāmapāricariyā, tassā attakāmapāricariyāya. Vaṇṇaṃ bhāseyyāti guṇaṃ ānisaṃsaṃ pakāseyya.

Tatra yasmā ‘‘attano atthāya kāmapāricariyā’’ti imasmiṃ atthavikappe kāmo ceva hetu ca pāricariyā ca attho, sesaṃ byañjanaṃ. ‘‘Attakāmā ca sā pāricariyā cāti attakāmapāricariyā’’ti imasmiṃ atthavikappe adhippāyo ceva pāricariyā cāti attho, sesaṃ byañjanaṃ. Tasmā byañjane ādaraṃ akatvā atthamattameva dassetuṃ ‘‘attano kāmaṃ attano hetuṃ attano adhippāyaṃ attano pāricariya’’nti padabhājanaṃ vuttaṃ. ‘‘Attano kāmaṃ attano hetuṃ attano pāricariya’’nti hi vutte jānissanti paṇḍitā ‘‘ettāvatā attano atthāya kāmapāricariyā vuttā’’ti. ‘‘Attano adhippāyaṃ attano pāricariya’’nti vuttepi jānissanti ‘‘ettāvatā attanā icchitakāmitaṭṭhena attakāmapāricariyā vuttā’’ti.

Idāni tassā attakāmapāricariyāya vaṇṇabhāsanākāraṃ dassento ‘‘etadagga’’ntiādimāha. Taṃ uddesatopi niddesatopi uttānatthameva. Ayaṃ panettha padasambandho ca āpattivinicchayo ca – etadaggaṃ…pe… paricareyyāti yā mādisaṃ sīlavantaṃ kalyāṇadhammaṃ brahmacāriṃ etena dhammena paricareyya, tassā evaṃ mādisaṃ paricarantiyā yā ayaṃ pāricariyā nāma, etadaggaṃ pāricariyānanti.

Methunupasaṃhitena saṅghādisesoti evaṃ attakāmapāricariyāya vaṇṇaṃ bhāsanto ca methunupasaṃhitena methunadhammapaṭisaṃyutteneva vacanena yo bhāseyya, tassa saṅghādisesoti.

Idhāni yasmā methunupasaṃhiteneva bhāsantassa saṅghādiseso vutto, tasmā ‘‘ahampi khattiyo, tvampi khattiyā, arahati khattiyā khattiyassa dātuṃ samajātikattā’’ti evamādīhi vacanehi pāricariyāya vaṇṇaṃ bhāsamānassāpi saṅghādiseso natthi. ‘‘Ahampi khattiyo’’tiādike pana bahūpi pariyāye vatvā ‘‘arahasi tvaṃ mayhaṃ methunadhammaṃ dātu’’nti evaṃ methunappaṭisaṃyutteneva bhāsamānassa saṅghādisesoti.

Itthīca hotītiādi pubbe vuttanayameva. Idha udāyitthero ādikammiko, tassa anāpatti ādikammikassāti.

Samuṭṭhānādi sabbaṃ duṭṭhullavācāsadisaṃ. Vinītavatthūni uttānatthānevāti.

Attakāmapāricariyasikkhāpadavaṇṇanā niṭṭhitā.

5. Sañcarittasikkhāpadavaṇṇanā

296.Tenasamayena buddho bhagavāti sañcarittaṃ. Tattha paṇḍitāti paṇḍiccena samannāgatā gatimantā. Byattāti veyyattiyena samannāgatā, upāyena samannāgatā upāyaññū visāradā. Medhāvinīti medhāya samannāgatā, diṭṭhaṃ diṭṭhaṃ karoti. Dakkhāti chekā. Analasāti uṭṭhānavīriyasampannā. Channāti anucchavikā.

Kismiṃ viyāti kicchaṃ viya kileso viya, hiri viya amhākaṃ hotīti adhippāyo. Kumārikāya vattunti ‘‘imaṃ tumhe gaṇhathā’’ti kumārikāya kāraṇā vattuṃ.

Āvāhādīsu āvāhoti dārakassa parakulato dārikāya āharaṇaṃ. Vivāhoti attano dārikāya parakulapesanaṃ. Vāreyyanti ‘‘detha no dārakassa dārika’’nti yācanaṃ, divasanakkhattamuhuttaparicchedakaraṇaṃ vā.



291. "在安静的地方"是指在近处的地方,在词义上也是如此。自爱的服侍是指以性欲为基础的欲望的服侍。为了自己的利益的欲望的服侍是自爱的服侍,是因自己所欲而产生的欲望。自爱的人是指自己因性欲而渴望的意思。自爱的服侍也就是自爱的服侍,是指这一自爱的服侍。要表达美德和利益。
在这里,因为"为了自己的利益的欲望的服侍"中,在这个意义上,欲望和原因以及服侍的意思,其余是修饰语。"自爱的服侍"中,在这个意义上,意图和服侍的意思,其余是修饰语。因此,为了不在修饰语中表现出尊重,仅仅展示意义,所以说"为了自己的欲望、为了自己的原因、为了自己的意图、为了自己的服侍"。因为说"为了自己的欲望、为了自己的原因、为了自己的服侍"时,聪明人会知道"到此为止,为了自己的利益的欲望的服侍被说出"。"为了自己的意图、为了自己的服侍"时,也会知道"到此为止,因自己所欲而产生的欲望的服侍被说出"。
现在,为了说明自爱的服侍的美德,他说"这是最优"等。这在摘要和解释中都是显而易见的。这其中的词义关系和犯戒的区别是 - "这是最优"……等……为这样的有德行、良好品质的修行者服务,因此这样的服务称为"这是最优的服侍"。
"与性相关的"是指这样自爱的服侍。而且,在与性相关的服侍中,如果有人仅仅用与性相关的词语来说话,那么这就是犯戒。
在这里,因为提到与性相关的,所以说"我也是王族,你也是王族,王族之间应当互相给予"等这样的说法,即使是在描述服侍的情况下,也没有犯戒。"我也是王族"等这样的说法,在许多情况下,如果说"你应当给我性"等与性相关的表述,那么这就是犯戒。
"是女人"等之前所说的内容。在这里,优陀夷长老是初犯者,因此不犯戒。
关于起源等的所有内容都与粗语相似。对于已被教导的内容也是显而易见的。
自爱的服侍学处的解释结束。
5. 行为学处的解释
296. "那时,佛陀住在"是指行为。这里的"聪明人"是指具备智慧的、有方向感的人。"聪明"是指具备应变能力、熟练掌握方法的人。"聪慧"是指具备智慧的人,能够看清事物。"有能力"是指有能力的人。"不懈"是指勤奋的人。"隐蔽"是指不显露的。
"在何处"是指像困难一样,像烦恼一样,像羞愧一样,这是指我们的意思。关于少女的行为,是指"你们应该抓住这个"是为了少女的缘故进行的。
在婚姻中,是指从家庭中引入的女孩。"婚姻"是指自己的女孩被引入到家庭中。"请求"是指"给我们女孩"的请求,是指在特定的时间和星宿下进行的请求。

297.Purāṇagaṇakiyāti ekassa gaṇakassa bhariyāya, sā tasmiṃ jīvamāne gaṇakīti paññāyittha, mate pana purāṇagaṇakīti saṅkhaṃ gatā. Tirogāmoti bahigāmo, añño gāmoti adhippāyo. Manussāti udāyissa imaṃ sañcarittakamme yuttapayuttabhāvaṃ jānanakamanussā.

Suṇisabhogenāti yena bhogena suṇisā bhuñjitabbā hoti randhāpanapacāpanapaavesanādinā, tena bhuñjiṃsu. Tato aparena dāsibhogenāti māsātikkame yena bhogena dāsī bhuñjitabbā hoti khettakammakacavarachaḍḍanaudakāharaṇādinā, tena bhuñjiṃsu. Duggatāti daliddā, yattha vā gatā duggatā hoti tādisaṃ kulaṃ gatā. Māyyo imaṃ kumārikanti mā ayyo imaṃ kumārikaṃ. Āhārūpahāroti āhāro ca upahāro ca gahaṇañca dānañca, na amhehi kiñci āhaṭaṃ na upāhaṭaṃ tayā saddhiṃ kayavikkayo vohāro amhākaṃ natthīti dīpenti. Samaṇena bhavitabbaṃ abyāvaṭena, samaṇo assa susamaṇoti samaṇena nāma īdisesu kammesu abyāvaṭena abyāpārena bhavitabbaṃ, evaṃ bhavanto hi samaṇo susamaṇo assāti, evaṃ naṃ apasādetvā ‘‘gaccha tvaṃ na mayaṃ taṃ jānāmā’’ti āhaṃsu.

298.Sajjitoti sabbūpakaraṇasampanno maṇḍitapasādhito vā.

300.Dhuttāti itthidhuttā. Paricārentāti manāpiyesu rūpādīsu ito cito ca samantā indriyāni cārentā, kīḷantā abhiramantāti vuttaṃ hoti. Abbhutamakaṃsūti yadi karissati tvaṃ ettakaṃ jito, yadi na karissati ahaṃ ettakanti paṇamakaṃsu. Bhikkhūnaṃ pana abbhutaṃ kātuṃ na vaṭṭati. Yo karoti parājitena dātabbanti mahāpaccariyaṃ vuttaṃ.

Kathañhi nāma ayyo udāyī taṅkhaṇikanti ettha taṅkhaṇoti acirakālo vuccati. Taṅkhaṇikanti acirakālādhikārikaṃ.



297. "古代的计算者"是指一个计算者的妻子,她在他活着的时候被称为计算者,但在他去世后被称为古代的计算者。"外村"是指偏远的村庄,意指其他村庄。"人"是指知道优劣关系的人。
"通过享乐"是指通过某种享乐来享受,如烹饪、调味、引入等，因此他们享用了。之后,通过奴隶的享乐是指在一个月之后,通过某种享乐来享用,如耕作、打理、取水等，因此他们享用了。"贫穷"是指贫困的地方,或者去到贫困的地方的人。 "不应称呼这位少女"是指"不应称呼这位少女"。 "食物、饮食"是指食物和饮食的获取、施舍等,并不是我们所获得的,也不是我们与她之间的任何交易。因此表明,应当以无私的方式与修行者相处,修行者应当在这些事情上保持无私、无争的态度,这样的人才是真正的修行者。于是,他们就说"你走吧,我们不认识你"。
298. "装饰"是指配备齐全的所有工具和装饰。
300. "坏人"是指被女人驱使的人。"侍奉"是指在可爱的事物中,如色相等,四处游走、玩耍、享受的意思。 "如果你能做到,那么我就会这样做,如果你不能做到,那么我就会这样做"是指对比丘而言,做出惊人的行为是不合适的。 "谁做了,就应当给予"是指说到大施舍。
"那么,尊敬的优陀夷,你说的那一刻"这里的"那一刻"是指短暂的时间。"短暂"是指短暂的时间的权利。

301.Sañcarittaṃ samāpajjeyyāti sañcaraṇabhāvaṃ samāpajjeyya. Yasmā pana taṃ samāpajjantena kenaci pesitena katthaci gantabbaṃ hoti, parato ca ‘‘itthiyā vā purisamati’’nti ādivacanato idha itthipurisā adhippetā, tasmā tamatthaṃ dassetuṃ ‘‘itthiyā vā pahito purisassa santike gacchati, purisena vā pahito itthiyā santike gacchatī’’ti evamassa padabhājanaṃ vuttaṃ. Itthiyā vā purisamatiṃ purisassa vā itthimatinti ettha āroceyyāti pāṭhaseso daṭṭhabbo, tenevassa padabhājane ‘‘purisassa matiṃ itthiyā āroceti, itthiyā matiṃ purisassa ārocetī’’ti vuttaṃ.

Idāni yadatthaṃ taṃ tesaṃ matiṃ adhippāyaṃ ajjhāsayaṃ chandaṃ ruciṃ āroceti, taṃ dassento ‘‘jāyattane vā jārattane vā’’tiādimāha. Tattha jāyattaneti jāyābhāve. Jārattaneti jārabhāve. Purisassa hi matiṃ itthiyā ārocento jāyattane āroceti, itthiyā matiṃ purisassa ārocento jārattane āroceti; apica purisasseva matiṃ itthiyā ārocento jāyattane vā āroceti nibaddhabhariyābhāve, jārattane vā micchācārabhāve. Yasmā panetaṃ ārocentena ‘‘tvaṃ kirassa jāyā bhavissasī’’tiādi vattabbaṃ hoti, tasmā taṃ vattabbatākāraṃ dassetuṃ ‘‘jāyattane vāti jāyā bhavissasi, jārattane vāti jārī bhavissasī’’ti assa padabhājanaṃ vuttaṃ. Eteneva ca upāyena itthiyā matiṃ purisassa ārocanepi pati bhavissasi, sāmiko bhavissasi, jāro bhavissasīti vattabbatākāro veditabbo.

Antamaso taṅkhaṇikāyapīti sabbantimena paricchedena yā ayaṃ taṅkhaṇe muhuttamatte paṭisaṃvasitabbato taṅkhaṇikāti vuccati, muhuttikāti attho. Tassāpi ‘‘muhuttikā bhavissasī’’ti evaṃ purisamatiṃ ārocentassa saṅghādiseso. Etenevupāyena ‘‘muhuttiko bhavissasī’’ti evaṃ purisassa itthimatiṃ ārocentopi saṅghādisesaṃ āpajjatīti veditabbo.



301. "应当进行行为"是指应当达到行为的状态。然而,在进行时,因任何人被派遣而必须去某处,所以从外部的"或是女人或是男人"的说法中,这里指的是女人和男人。因此,为了说明这一点,说"被女人派遣的人去男人那里,或被男人派遣的人去女人那里"。这里的"女人或是男人"是指应当说明的内容。因此,在此处的表达为"男人的行为由女人来说明,女人的行为由男人来说明"。
现在,为了说明他们的意图、心思、愿望和喜好,说"在婚姻中或在情感中"。其中"婚姻"是指婚姻的存在。"情感"是指情感的存在。因为男人的行为由女人来说明时,是在婚姻中说明的,而女人的行为由男人来说明时,是在情感中说明的;此外,即便是男人的行为由女人来说明时,也可能是在婚姻或错误行为的状态下。因此,因为在这种情况下,会说"你将会成为他的妻子"等,所以为了说明这一点,说"在婚姻中你将会成为妻子,在情感中你将会成为情人"。通过这种方式,女人的行为也可以由男人来说明,因此会成为丈夫、妻子、情人等角色。
"至少在那一刻"是指在短暂的时间内,在某一特定的时刻被称为短暂的,而"短暂"是指短暂的时间的意思。对于"短暂"的情况,可以说"你将会成为短暂的"。

303. Idāni ‘‘itthiyā vā purisamati’’nti ettha adhippetā itthiyo pabhedato dassetvā tāsu sañcarittavasena āpattibhedaṃ dassetuṃ ‘‘dasa itthiyo’’tiādimāha. Tattha māturakkhitāti mātarā rakkhitā. Yathā purisena saṃvāsaṃ na kappeti, evaṃ mātarā rakkhitā, tenassa padabhājanepi vuttaṃ – ‘‘mātā rakkhati gopeti issariyaṃ kāreti vasaṃ vattetī’’ti. Tattha rakkhatīti katthaci gantuṃ na deti. Gopetīti yathā aññe na passanti, evaṃ guttaṭṭhāne ṭhapeti. Issariyaṃ kāretīti serivihāramassā nisedhentī abhibhavitvā pavattati. Vasaṃ vattetīti ‘‘idaṃ karohi, idaṃ mā akāsī’’ti evaṃ attano vasaṃ tassā upari vatteti. Etenupāyena piturakkhitādayopi ñātabbā. Gottaṃ vā dhammo vā na rakkhati, sagottehi pana sahadhammikehi ca ekaṃ satthāraṃ uddissa pabbajitehi ekagaṇapariyāpannehi ca rakkhitā ‘‘gottarakkhitā dhammarakkhitā’’ti vuccati, tasmā tesaṃ padānaṃ ‘‘sagottā rakkhantī’’tiādinā nayena padabhājanaṃ vuttaṃ.

Saha ārakkhenāti sārakkhā. Saha paridaṇḍenāti saparidaṇḍā. Tāsaṃ niddesā pākaṭāva. Imāsu dasasu pacchimānaṃ dvinnameva purisantaraṃ gacchantīnaṃ micchācāro hoti, na itarāsaṃ.

Dhanakkītādīsu appena vā bahunā vā dhanena kītā dhanakkītā. Yasmā pana sā na kītamattā eva saṃvāsatthāya pana kītattā bhariyā, tasmāssa niddese dhanena kiṇitvā vāsetīti vuttaṃ.

Chandena attano ruciyā vasatīti chandavāsinī. Yasmā pana sā na attano chandamatteneva bhariyā hoti purisena pana sampaṭicchitattā, tasmāssa niddese ‘‘piyo piyaṃ vāsetī’’ti vuttaṃ.

Bhogena vasatīti bhogavāsinī. Udukkhalamusalādigharūpakaraṇaṃ labhitvā bhariyābhāvaṃ gacchantiyā janapaditthiyā etaṃ adhivacanaṃ.

Paṭena vasatīti paṭavāsinī. Nivāsanamattampi pāvuraṇamattampi labhitvā bhariyābhāvaṃ upagacchantiyā dalidditthiyā etaṃ adhivacanaṃ.

Odapattakinīti ubhinnaṃ ekissā udakapātiyā hatthe otāretvā ‘‘idaṃ udakaṃ viya saṃsaṭṭhā abhejjā hothā’’ti vatvā pariggahitāya vohāranāmametaṃ, niddesepissa ‘‘tāya saha udakapattaṃ āmasitvā taṃ vāsetī’’ti evamattho veditabbo.

Obhaṭaṃ oropitaṃ cumbaṭamassāti obhaṭacumbaṭā, kaṭṭhahārikādīnaṃ aññatarā, yassā sīsato cumbaṭaṃ oropetvā ghare vāseti, tassā etaṃ adhivacanaṃ.

Dāsī cāti attanoyeva dāsī ca hoti bhariyā ca.

Kammakārī nāma gehe bhatiyā kammaṃ karoti, tāya saddhiṃ koci gharāvāsaṃ kappeti attano bhariyāya anatthiko hutvā. Ayaṃ vuccati ‘‘kammakārī ca bhariyā cā’’ti.

Dhajena āhaṭā dhajāhaṭā, ussitaddhajāya senāya gantvā paravisayaṃ vilumpitvā ānītāti vuttaṃ hoti, taṃ koci bhariyaṃ karoti, ayaṃ dhajāhaṭā nāma. Muhuttikā vuttanayāeva, etāsaṃ dasannampi purisantaragamane micchācāro hoti. Purisānaṃ pana vīsatiyāpi etāsu micchācāro hoti, bhikkhuno ca sañcarittaṃ hotīti.



303. 现在,为了说明"女人或男人的行为"中所指的女人的种类,并说明在这些女人中通过行为而产生的犯戒区别,他说"十种女人"等。其中,"受母亲保护的"是指被母亲保护的。就像不允许与男人同居一样,被母亲保护,因此在其解释中也说:"母亲保护、看守、行使权力、控制"。其中,"保护"是指不允许去任何地方。"看守"是指将她安置在其他人看不到的安全地方。"行使权力"是指通过禁止她自由行动来控制她。"控制"是指通过"做这个,不要做那个"等方式来控制她。通过这种方式,也可以理解受父亲保护等。姓氏或法律不能保护,但被同姓氏的人或同法的人,或者被为了同一位导师而出家的人,或者属于同一团体的人所保护的,被称为"受姓氏保护的"或"受法律保护的",因此对这些词的解释是以"同姓氏的人保护"等方式进行的。
"有保护"是指有保护。"有惩罚"是指有惩罚。这些的解释是明显的。在这十种女人中,只有最后两种如果与其他男人发生关系才构成邪淫,其他的则不构成。
在用钱买来的等情况中,用少量或大量钱买来的是用钱买来的。因为她不仅仅是被买来的,而是为了同居而被买来的妻子,所以在其解释中说"用钱买来让她居住"。
"自愿居住的"是指按自己的意愿居住的。因为她不仅仅是因自己的意愿而成为妻子,而是因为被男人接受,所以在其解释中说"喜欢的人让喜欢的人居住"。
"因财富而居住的"是指因财富而居住的。这是指那些获得臼、杵等家庭用具而成为妻子的乡村女子的代称。
"因衣服而居住的"是指因衣服而居住的。这是指那些获得一件内衣或外衣而成为妻子的贫穷女子的代称。
"水瓢妻"是指两人将手放入一个水瓢中,说"像这水一样混合,不可分离",然后被接受的妻子的俗称。在其解释中应理解为"与她一起触摸水瓢,然后让她居住"。
"被取下头巾的"是指头上的头巾被取下的,是指某些挑柴女等,她的头巾被取下后让她在家中居住,这是她的代称。
"既是奴隶又是"是指她既是自己的奴隶又是妻子。
"工人"是指在家中受雇工作的人,有人与她同居成家,而不需要自己的妻子。这被称为"既是工人又是妻子"。
"被旗帜带来的"是指被旗帜带来的,意思是说举起旗帜的军队前往敌国掠夺后带回来的,有人将她作为妻子,这就是所谓的"被旗帜带来的"。"临时的"如前所述,这十种女人如果与其他男人发生关系都构成邪淫。对于男人来说,与这二十种女人发生关系都构成邪淫,对于比丘来说则构成行为。

305. Idāni puriso bhikkhuṃ pahiṇatītiādīsu paṭiggaṇhātīti so bhikkhu tassa purisassa ‘‘gaccha, bhante, itthannāmaṃ māturakkhitaṃ brūhi, hohi kira itthannāmassa bhariyā dhanakkītā’’ti evaṃ vuttavacanaṃ ‘‘sādhu upāsakā’’ti vā ‘‘hotū’’ti vā ‘‘ārocessāmī’’ti vā yena kenaci ākārena vacībhedaṃ katvā vā sīsakampanādīhi vā sampaṭicchati. Vīmaṃsatīti evaṃ paṭiggaṇhitvā tassā itthiyā santikaṃ gantvā taṃ sāsanaṃ āroceti. Paccāharatīti tena ārocite sā itthī ‘‘sādhū’’ti sampaṭicchatu vā paṭikkhipatu vā lajjāya vā tuṇhī hotu, puna āgantvā tassa purisassa taṃ pavattiṃ āroceti.

Ettāvatā imāya paṭiggahaṇārocanapaccāharaṇasaṅkhātāya tivaṅgasampattiyā saṅghādiseso hoti. Sā pana tassa bhariyā hotu vā mā vā, akāraṇametaṃ. Sace pana so māturakkhitāya santikaṃ pesito taṃ adisvā tassā mātuyā taṃ sāsanaṃ āroceti, bahiddhā vimaṭṭhaṃ nāma hoti, tasmā visaṅketanti mahāpadumatthero āha. Mahāsumatthero pana mātā vā hotu pitā vā antamaso gehadāsīpi añño vāpi yo koci taṃ kiriyaṃ sampādessati, tassa vuttepi vimaṭṭhaṃ nāma na hoti, tivaṅgasampattikāle āpattiyeva.

Nanu yathā ‘‘buddhaṃ paccakkhāmī’’ti vattukāmo virajjhitvā ‘‘dhammaṃ paccakkhāmī’’ti vadeyya paccakkhātāvassa sikkhā. Yathā vā ‘‘paṭhamaṃ jhānaṃ samāpajjāmī’’ti vattukāmo virajjhitvā ‘‘dutiyaṃ jhānaṃ samāpajjāmī’’ti vadeyya āpannovassa pārājikaṃ. Evaṃsampadamidanti āha. Taṃ panetaṃ ‘‘paṭiggaṇhāti, antevāsiṃ vīmaṃsāpetvā attanā paccāharati, āpatti saṅghādisesassā’’ti iminā sameti, tasmā subhāsitaṃ.

Yathā ca ‘‘māturakkhitaṃ brūhī’’ti vuttassa gantvā tassā ārocetuṃ samatthānaṃ mātādīnampi vadato visaṅketo natthi, evameva ‘‘hohi kira itthannāmassa bhariyā dhanakkītā’’ti vattabbe ‘‘hohi kira itthannāmassa bhariyā chandavāsinī’’ti evaṃ pāḷiyaṃ vuttesu chandavāsiniādīsu vacanesu aññataravasena vā avuttesupi ‘‘hohi kira itthannāmassa bhariyā jāyā pajāpati puttamātā gharaṇī gharasāminī bhattarandhikā sussūsikā paricārikā’’tievamādīsu saṃvāsaparidīpakesu vacanesu aññataravasena vā vadantassāpi visaṅketo natthi tivaṅgasampattiyā āpattiyeva. ‘‘Māturakkhitaṃ brūhī’’ti pesitassa pana gantvā aññāsu piturakkhitādīsu aññataraṃ vadantassa visaṅketaṃ. Esa nayo ‘‘piturakkhitaṃ brūhī’’tiādīsupi.

Kevalañhettha ekamūlakadumūlakādivasena ‘‘purisassa mātā bhikkhuṃ pahiṇati, māturakkhitāya mātā bhikkhuṃ pahiṇatī’’ti evamādīnaṃ mūlaṭṭhānañca vasena peyyālabhedoyeva viseso . Sopi pubbe vuttanayattā pāḷianusāreneva sakkā jānitunti nāssa vibhāgaṃ dassetuṃ ādaraṃ karimha.



305. 现在,关于"男人派遣比丘"等情况,他"接受"是指那个比丘通过"好的,居士"或"可以"或"我会告诉她"等任何方式,用语言或点头等方式接受那个男人说的"尊者,去告诉某某受母亲保护的女人,成为某某的用钱买来的妻子吧"等话。"调查"是指这样接受后,去那个女人那里告诉她那个消息。"带回"是指在告诉后,无论那个女人说"好"接受,还是拒绝,或因羞愧而保持沉默,他再回来告诉那个男人情况。
通过这样接受、告知、带回这三个步骤的完成,就构成僧残罪。至于她是否真的成为他的妻子,这并不重要。但是,如果他被派去受母亲保护的女人那里,没有见到她而告诉她的母亲那个消息,这就是所谓的"外部询问",因此大莲花长老说这是不符合约定的。但是大善长老说,无论是母亲还是父亲,甚至是家里的女仆或任何其他人,只要能完成那个行为,告诉他们也不算是"外部询问",在三个步骤完成时就犯戒。
难道不是像想说"我舍弃佛"却错误地说"我舍弃法",他的学处也被舍弃了吗?或者像想说"我进入初禅"却错误地说"我进入二禅",他也犯了波罗夷罪吗?他说这是同样的情况。但这与"他接受,让弟子调查后自己带回,犯僧残罪"这句话一致,所以说得好。
就像被告知"告诉受母亲保护的女人"的人,去告诉她的母亲等能够告诉她的人也不算不符合约定,同样,在应该说"成为某某的用钱买来的妻子吧"时,说"成为某某的自愿居住的妻子吧"等经文中提到的自愿居住等词中的任何一个,或者即使没有提到这些,说"成为某某的妻子、配偶、子女之母、家庭主妇、家庭女主人、做饭的人、服侍的人、照顾的人"等表示同居的词中的任何一个,也不算不符合约定,在三个步骤完成时就犯戒。但是被派去"告诉受母亲保护的女人"的人,去告诉其他受父亲保护等女人中的任何一个,就是不符合约定的。这个原则在"告诉受父亲保护的女人"等情况中也是一样的。
这里只是通过单根、双根等方式,"男人的母亲派遣比丘,受母亲保护的女人的母亲派遣比丘"等根源地的区别,以及重复的区别。这些因为前面已经说过,按照经文就可以知道,所以我们没有特别注意去显示它的区别。

338. Paṭiggaṇhātītiādīsu pana dvīsu catukkesu paṭhamacatukke ādipadena tivaṅgasampattiyā saṅghādiseso, majjhe dvīhi duvaṅgasampattiyā thullaccayaṃ, ante ekena ekaṅgasampattiyā dukkaṭaṃ. Dutiyacatukke ādipadena duvaṅgasampattiyā thullaccayaṃ, majjhe dvīhi ekaṅgasampattiyā dukkaṭaṃ, ante ekena aṅgābhāvato anāpatti. Tattha paṭiggaṇhātīti āṇāpakassa sāsanaṃ paṭiggaṇhāti. Vīmaṃsatīti pahitaṭṭhānaṃ gantvā taṃ āroceti. Paccāharatīti puna āgantvā mūlaṭṭhassa āroceti.

Na paccāharatīti ārocetvā ettova pakkamati. Paṭiggaṇhāti na vīmaṃsatīti purisena ‘‘itthannāmaṃ gantvā brūhī’’ti vuccamāno ‘‘sādhū’’ti tassa sāsanaṃ paṭiggaṇhitvā taṃ pamussitvā vā appamussitvā vā aññena karaṇīyena tassā santikaṃ gantvā kiñcideva kathaṃ kathento nisīdati, ettāvatā ‘‘paṭiggaṇhāti na vīmaṃsati nāmā’’ti vuccati. Atha naṃ sā itthī sayameva vadati ‘‘tumhākaṃ kira upaṭṭhāko maṃ gehe kātukāmo’’ti evaṃ vatvā ca ‘‘ahaṃ tassa bhariyā bhavissāmī’’ti vā ‘‘na bhavissāmī’’ti vā vadati. So tassā vacanaṃ anabhinanditvā appaṭikkositvā tuṇhībhūtova uṭṭhāyāsanā tassa purisassa santikaṃ āgantvā taṃ pavattiṃ āroceti, ettāvatā ‘‘na vīmaṃsati paccāharati nāmā’’ti vuccati. Na vīmaṃsati na paccāharatīti kevalaṃ sāsanārocanakāle paṭiggaṇhātiyeva, itaraṃ pana dvayaṃ na karoti.

Na paṭiggaṇhāti vīmaṃsati paccāharatīti koci puriso bhikkhussa ṭhitaṭṭhāne vā nisinnaṭṭhāne vā tathārūpiṃ kathaṃ katheti, bhikkhu tena appahitopi pahito viya hutvā itthiyā santikaṃ gantvā ‘‘hohi kira itthannāmassa bhariyā’’tiādinā nayena vīmaṃsitvā tassā ruciṃ vā aruciṃ vā puna āgantvā imassa āroceti. Teneva nayena vīmaṃsitvā apaccāharanto ‘‘na paṭiggaṇhāti vīmaṃsati na paccāharatī’’ti vuccati. Teneva nayena gato avīmaṃsitvā tāya samuṭṭhāpitaṃ kathaṃ sutvā paṭhamacatukkassa tatiyapade vuttanayena āgantvā imassa ārocento ‘‘na paṭiggaṇhāti na vīmaṃsati paccāharatī’’ti vuccati. Catutthapadaṃ pākaṭameva.


338. 在"接受"等两个四组中,第一个四组的第一项,由于三个步骤的完成而构成僧残罪,中间两项由于两个步骤的完成而构成偷兰遮罪,最后一项由于一个步骤的完成而构成突吉罗罪。第二个四组的第一项,由于两个步骤的完成而构成偷兰遮罪,中间两项由于一个步骤的完成而构成突吉罗罪,最后一项由于没有任何步骤而不构成犯戒。其中,"接受"是指接受指示者的指示。"调查"是指去到被派去的地方并告知。"带回"是指再次回来告知原来的人。
"不带回"是指告知后就离开了。"接受但不调查"是指当被男人说"去告诉某某"时,说"好的"接受了他的指示,但忘记了或没忘记,因其他事务去了她那里,只是坐着说了些别的话,这就被称为"接受但不调查"。然后那个女人自己说"听说你的施主想让我成为他的妻子",这样说后,她说"我会成为他的妻子"或"我不会成为他的妻子"。他既不赞同也不反对她的话,保持沉默起身离开,来到那个男人那里告知情况,这就被称为"不调查但带回"。"不调查不带回"是指仅在被告知指示时接受,但其他两个步骤都不做。
"不接受但调查带回"是指某个男人在比丘站立或坐着的地方说了类似的话,比丘虽然没有被派遣,但表现得像被派遣一样去了女人那里,以"成为某某的妻子吧"等方式调查,然后再回来告知她的同意或不同意。按照同样的方式调查但不带回的,被称为"不接受但调查不带回"。按照同样的方式去了但不调查,听到她提起的话,按照第一个四组的第三项所说的方式回来告知这个人的,被称为"不接受不调查但带回"。第四项是明显的。


Sambahule bhikkhū āṇāpetītiādinayā pākaṭāyeva. Yathā pana sambahulāpi ekavatthumhi āpajjanti, evaṃ ekassapi sambahulavatthūsu sambahulā āpattiyo veditabbā. Kathaṃ? Puriso bhikkhuṃ āṇāpeti ‘‘gaccha, bhante, asukasmiṃ nāma pāsāde saṭṭhimattā vā sattatimattā vā itthiyo ṭhitā tā vadehi, hotha kira itthannāmassa bhariyāyo’’ti. So sampaṭicchitvā tattha gantvā ārocetvā puna taṃ sāsanaṃ paccāharati. Yattakā itthiyo tattakā āpattiyo āpajjati. Vuttañhetaṃ parivārepi –

‘‘Padavītihāramattena, vācāya bhaṇitena ca;

Sabbāni garukāni sappaṭikammāni;

Catusaṭṭhi āpattiyo āpajjeyya ekato;

Pañhāmesā kusalehi cintitā’’ti. (pari. 480);

Imaṃ kira atthavasaṃ paṭicca ayaṃ pañho vutto. Vacanasiliṭṭhatāya cettha ‘‘catusaṭṭhi āpattiyo’’ti vuttaṃ. Evaṃ karonto pana satampi sahassampi āpajjatīti. Yathā ca ekena pesitassa ekassa sambahulāsu itthīsu sambahulā āpattiyo, evaṃ eko puriso sambahule bhikkhū ekissā santikaṃ peseti, sabbesaṃ saṅghādiseso. Eko sambahule bhikkhū sambahulānaṃ itthīnaṃ santikaṃ peseti, itthigaṇanāya saṅghādisesā. Sambahulā purisā ekaṃ bhikkhuṃ ekissā santikaṃ pesenti, purisagaṇanāya saṅghādisesā. Sambahulā ekaṃ sambahulānaṃ itthīnaṃ santikaṃ pesenti, vatthugaṇanāya saṅghādisesā. Sambahulā sambahule ekissā santikaṃ pesenti, vatthugaṇanāya saṅghādisesā. Sambahulā purisā sambahule bhikkhū sambahulānaṃ itthīnaṃ santikaṃ pesenti, vatthugaṇanāya saṅghādisesā. Esa nayo ‘‘ekā itthī ekaṃ bhikkhu’’ntiādīsupi. Ettha ca sabhāgavibhāgatā nāma appamāṇaṃ, mātāpitunampi pañcasahadhammikānampi sañcarittakammaṃ karontassa āpattiyeva.

Purisobhikkhuṃ āṇāpeti gaccha bhanteti catukkaṃ aṅgavasena āpattibheda dassanatthaṃ vuttaṃ. Tassa pacchimapade antevāsī vīmaṃsitvā bahiddhā paccāharatīti āgantvā ācariyassa anārocetvā ettova gantvā tassa purisassa āroceti. Āpatti ubhinnaṃ thullaccayassāti ācariyassa paṭiggahitattā ca vīmaṃsāpitattā ca dvīhaṅgehi thullaccayaṃ, antevāsikassa vīmaṃsitattā ca paccāhaṭattā ca dvīhaṅgehi thullaccayaṃ. Sesaṃ pākaṭameva.

339.Gacchanto sampādetīti paṭiggaṇhāti ceva vīmaṃsati ca. Āgacchanto visaṃvādetīti na paccāharati. Gacchanto visaṃvādetīti na paṭiggaṇhāti. Āgacchanto sampādetīti vīmaṃsati ceva paccāharati ca. Evaṃ ubhayattha dvīhaṅgehi thullaccayaṃ. Tatiyapade āpatti, catutthe anāpatti.



"派遣多位比丘"等的方式是明显的。就像多人在一个事件中犯戒一样,一个人在多个事件中也可能犯多次戒,这是应该知道的。怎么说呢?一个男人吩咐比丘说:"尊者,请去某某宫殿,那里有六七十位女子,告诉她们成为某某的妻子吧。"他接受后去那里告知,然后带回消息。有多少女子就犯多少次戒。这在《附随》中也说:
"仅仅通过脚步的移动,以及话语的说出;
所有的重罪都是可忏悔的;
一次可能犯六十四次戒;
这是智者思考的问题。"
据说这个问题是基于这个意义而说的。为了语言的流畅,这里说"六十四次戒"。但是这样做的人可能犯一百次或一千次戒。就像一个人被派遣去多位女子那里会犯多次戒一样,一个男人派遣多位比丘去一位女子那里,所有比丘都犯僧残罪。一个人派遣多位比丘去多位女子那里,按女子的数量计算僧残罪。多个男人派遣一位比丘去一位女子那里,按男人的数量计算僧残罪。多人派遣一人去多位女子那里,按事件的数量计算僧残罪。多人派遣多人去一位女子那里,按事件的数量计算僧残罪。多个男人派遣多位比丘去多位女子那里,按事件的数量计算僧残罪。这个原则在"一位女子一位比丘"等情况中也是一样的。在这里,同类的区别是无关紧要的,即使为父母或五种同法者做媒,也是犯戒。
"男人吩咐比丘说'尊者,请去'"这个四组是为了说明根据要素的犯戒区别而说的。在最后一项中,"弟子调查后在外带回"是指来了后不告诉老师,而是直接去告诉那个男人。"两人都犯偷兰遮罪"是指老师因为接受和让人调查这两个要素而犯偷兰遮罪,弟子因为调查和带回这两个要素而犯偷兰遮罪。其余的是明显的。
339. "去时完成"是指既接受又调查。"来时违背"是指不带回。"去时违背"是指不接受。"来时完成"是指既调查又带回。这样在两种情况下都因为两个要素而犯偷兰遮罪。第三项犯戒,第四项不犯戒。

340.Anāpatti saṅghassa vā cetiyassa vā gilānassa vā karaṇīyena gacchati ummattakassa ādikammikassāti ettha bhikkhusaṅghassa uposathāgāraṃ vā kiñci vā vippakataṃ hoti. Tattha kārukānaṃ bhattavetanatthāya upāsako vā upāsikāya santikaṃ bhikkhuṃ pahiṇeyya, uṃpāsikā vā upāsakassa, evarūpena saṅghassa karaṇīyena gacchantassa anāpatti. Cetiyakamme kayiramānepi eseva nayo. Gilānassa bhesajjatthāyapi upāsakena vā upāsikāya santikaṃ upāsikāya vā upāsakassa santikaṃ pahitassa gacchato anāpatti. Ummattakaādikammikā vuttanayā eva.

Padabhājanīyavaṇṇanā niṭṭhitā.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ chasamuṭṭhānaṃ, sīsukkhipanādinā kāyavikārena sāsanaṃ gahetvā gantvā hatthamuddāya vīmaṃsitvā puna āgantvā hatthamuddāya eva ārocentassa kāyato samuṭṭhāti. Āsanasālāya nisinnassa ‘‘itthannāmā āgamissati, tassā cittaṃ jāneyyāthā’’ti kenaci vutte ‘‘sādhū’’ti sampaṭicchitvā taṃ āgataṃ vatvā tassā gatāya puna tasmiṃ purise āgate ārocentassa vācato samuṭṭhāti. Vācāya ‘‘sādhū’’ti sāsanaṃ gahetvā aññena karaṇīyena tassā gharaṃ gantvā aññattha vā gamanakāle taṃ disvā vacībhedeneva vīmaṃsitvā puna aññeneva karaṇīyena tato apakkamma kadācideva taṃ purisaṃ disvā ārocentassāpi vācatova samuṭṭhāti. Paṇṇattiṃ ajānantassa pana khīṇāsavassāpi kāyavācato samuṭṭhāti. Kathaṃ? Sace hissa mātāpitaro kujjhitvā alaṃvacanīyā honti, tañca bhikkhuṃ gharaṃ upagataṃ therapitā vadati ‘‘mātā te tāta maṃ mahallakaṃ chaḍḍetvā ñātikulaṃ gatā, gaccha taṃ maṃ upaṭṭhātuṃ pesehī’’ti. So ce gantvā taṃ vatvā puna pituno tassā āgamanaṃ vā anāgamanaṃ vā āroceti, saṅghādiseso. Imāni tīṇi acittakasamuṭṭhānāni.

Paṇṇattiṃ pana jānitvā eteheva tīhi nayehi sañcarittaṃ samāpajjato kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti. Imāni tīṇi paṇṇattijānanacittena sacittakasamuṭṭhānāni. Kiriyaṃ, nosaññāvimokkhaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, kusalādivasena cettha tīṇi cittāni, sukhādivasena tisso vedanāti.

341. Vinītavatthūsu ādito vatthupañcake paṭiggahitamattattā dukkaṭaṃ.

Kalahavatthusmiṃ sammodanīyaṃ akāsīti taṃ saññāpetvā puna gehagamanīyaṃ

Akāsi. Nālaṃvacanīyāti na pariccattāti attho. Yā hi yathā yathā yesu yesu janapadesu pariccattā pariccattāva hoti, bhariyābhāvaṃ atikkamati, ayaṃ ‘‘alaṃvacanīyā’’ti vuccati. Esā pana na alaṃvacanīyā kenacideva kāraṇena kalahaṃ katvā gatā, tenevettha bhagavā ‘‘anāpattī’’ti āha. Yasmā pana kāyasaṃsagge yakkhiyā thullaccayaṃ vuttaṃ, tasmā duṭṭhullādīsupi yakkhipetiyo thullaccayavatthumevāti veditabbā. Aṭṭhakathāsu panetaṃ na vicāritaṃ. Sesaṃ sabbattha uttānatthamevāti.

Sañcarittasikkhāpadavaṇṇanā niṭṭhitā.

6. Kuṭikārasikkhāpadavaṇṇanā



340. 不犯戒的情况是指去做某事时,无论是针对僧团、圣地、病人等,比丘僧团的安居堂或其他地方都是可以的。在那里,为了给工匠支付伙食费,可以派比丘去见居士或居士去见比丘,这种情况下是没有犯戒的。即使在圣地的工作中也是如此。为了给病人提供药物,可以派居士去见居士或居士去见比丘,这种情况下也是没有犯戒的。关于精神病患者等情况也是如此。
关于脚步的解释已经结束。
在因缘等方面,这个戒律有六种因缘,通过身体的动作,带着教义去到那里,举手调查后再回来,通过举手告知的方式产生因缘。坐在座堂里的时候,如果有人说"某某会来,你应该知道她的心意",在听到"好的"后接受了,然后再去告知她来的人,通过语言产生因缘。通过语言"好的"而接受教义,然后以其他方式去她的家,在前往或路上见到她,通过语言的差异进行调查后,再以其他方式离开,偶尔见到那个人告知的也通过语言产生因缘。对于不知道规定的人,即使是已经灭尽的阿罗汉也会通过身体和语言产生因缘。怎么说呢?如果他的父母生气而不该说的话,而那位比丘进入家中后,长者说"母亲啊,我的孩子,我已经抛弃了年迈的你,去往亲族那里,去吧,去照顾她"。如果他去告诉她这些话,再告知父亲她的来临或不来临,这就构成僧残罪。这是三种无心产生的因缘。
而如果知道这些,通过这三种方式的行为,会从身体、心、语言的角度产生因缘。这是三种有心产生的因缘。行为、非觉知解脱、规定的无关、身体的行为、语言的行为,在这里有三种心,以及快乐等方面的三种感觉。
341. 在适当的情况下,由于只接受了物品的缘故,构成偷兰遮罪。
在争吵的情况下,被称为可调和的,再回家时;
不该说的意思是指不该放弃的。实际上,在各个地方,放弃的事情都是放弃的,超越了妻子的身份,这被称为"不该放弃"。然而,因某种原因争吵而离开的人,因此在这里佛陀说"不犯戒"。因为在身体接触中,说到恶行的重罪,因此在恶行等方面也应理解为重罪。关于这一点在注释中没有讨论。其余的在各处都是显而易见的。
关于行为的戒律解释已经结束。
6. 小屋建筑的戒律解释。

342.Tena samayenāti kuṭikārasikkhāpadaṃ. Tattha āḷavakāti āḷaviraṭṭhe jātā dārakā āḷavakā nāma, te pabbajitakālepi ‘‘āḷavakā’’tveva paññāyiṃsu. Te sandhāya vuttaṃ ‘‘āḷavakā bhikkhū’’ti. Saññācikāyoti sayaṃ yācitvā gahitūpakaraṇāyo. Kārāpentīti karontipi kārāpentipi, te kira sāsane vipassanādhurañca ganthadhurañcāti dvepi dhurāni chaḍḍetvā navakammameva dhuraṃ katvā paggaṇhiṃsu. Assāmikāyoti anissarāyo, kāretā dāyakena virahitāyoti attho. Attuddesikāyoti attānaṃ uddissa attano atthāya āraddhāyoti attho. Appamāṇikāyoti ‘‘ettakena niṭṭhaṃ gacchissantī’’ti evaṃ aparicchinnappamāṇāyo, vuddhippamāṇāyo vā mahantappamāṇāyoti attho.

Yācanā eva bahulā etesaṃ mandaṃ aññaṃ kammanti yācanabahulā. Evaṃ viññattibahulā veditabbā. Atthato panettha nānākaraṇaṃ natthi, anekakkhattuṃ ‘‘purisaṃ detha, purisatthakaraṃ dethā’’ti yācantānametaṃ adhivacanaṃ. Tattha mūlacchejjāya purisaṃ yācituṃ na vaṭṭati, sahāyatthāya kammakaraṇatthāya ‘‘purisaṃ dethā’’ti yācituṃ vaṭṭati. Purisatthakaranti purisena kātabbaṃ hatthakammaṃ vuccati, taṃ yācituṃ vaṭṭati. Hatthakammaṃ nāma kiñci vatthu na hoti, tasmā ṭhapetvā migaluddakamacchabandhakādīnaṃ sakakammaṃ avasesaṃ sabbaṃ kappiyaṃ. ‘‘Kiṃ, bhante, āgatattha kena kamma’’nti pucchite vā apucchite vā yācituṃ vaṭṭati, viññattipaccayā doso natthi. Tasmā migaluddakādayo sakakammaṃ na yācitabbā, ‘‘hatthakammaṃ dethā’’ti aniyametvāpi na yācitabbā; evaṃ yācitā hi te ‘‘sādhu, bhante’’ti bhikkhū uyyojetvā migepi māretvā āhareyyuṃ. Niyametvā pana ‘‘vihāre kiñci kattabbaṃ atthi, tattha hatthakammaṃ dethā’’ti yācitabbā. Phālanaṅgalādīni upakaraṇāni gahetvā kasituṃ vā vapituṃ vā lāyituṃ vā gacchantaṃ sakiccapasutampi kassakaṃ vā aññaṃ vā kiñci hatthakammaṃ yācituṃ vaṭṭateva. Yo pana vighāsādo vā añño vā koci nikkammo niratthakakathaṃ kathento niddāyanto vā viharati, evarūpaṃ ayācitvāpi ‘‘ehi re idaṃ vā idaṃ vā karohī’’ti yadicchakaṃ kārāpetuṃ vaṭṭati.

Hatthakammassa pana sabbakappiyabhāvadīpanatthaṃ imaṃ nayaṃ kathenti. Sace hi bhikkhu pāsādaṃ kāretukāmo hoti, thambhatthāya pāsāṇakoṭṭakānaṃ gharaṃ gantvā vattabbaṃ ‘‘hatthakammaṃ laddhuṃ vaṭṭati upāsakā’’ti. Kiṃ kātabbaṃ, bhante,ti? Pāsāṇatthambhā uddharitvā dātabbāti. Sace te uddharitvā vā denti, uddharitvā nikkhitte attano thambhe vā denti, vaṭṭati. Athāpi vadanti – ‘‘amhākaṃ, bhante, hatthakammaṃ kātuṃ khaṇo natthi, aññaṃ uddharāpetha, tassa mūlaṃ dassāmā’’ti uddharāpetvā ‘‘pāsāṇatthambhe uddhaṭamanussānaṃ mūlaṃ dethā’’ti vattuṃ vaṭṭati. Etenevupāyena pāsādadārūnaṃ atthāya vaḍḍhakīnaṃ santikaṃ iṭṭhakatthāya iṭṭhakavaḍḍhakīnaṃ chadanatthāya gehacchādakānaṃ cittakammatthāya cittakārānanti yena yena attho hoti, tassa tassa atthāya tesaṃ tesaṃ sippakārakānaṃ santikaṃ gantvā hatthakammaṃ yācituṃ vaṭṭati. Hatthakammayācanavasena ca mūlacchejjāya vā bhattavetanānuppadānena vā laddhampi sabbaṃ gahetuṃ vaṭṭati. Araññato āharāpentena ca sabbaṃ anajjhāvutthakaṃ āharāpetabbaṃ.


342. "那时"是指小屋建筑的戒律。其中,"阿拉维比丘"是指在阿拉维国出生的孩子们,他们被称为阿拉维人,即使出家后也被称为"阿拉维人"。这里指的就是他们。"自己乞求"是指自己乞求获得的用品。"建造"是指自己建造或让他人建造,据说他们抛弃了佛法中的观察和学习两种责任,只把建造新房作为责任。"无主的"是指没有主人的,意思是没有施主的。"为自己"是指为了自己而开始的。"无限量的"是指没有确定"要建到这么大"的限度,或者是指越来越大的规模。
"多乞求"是指他们经常乞求,很少做其他事情。同样地,"多索取"也应这样理解。实际上,这里没有什么区别,这是指多次请求"给我人力,给我人工"的代称。其中,不允许为了彻底完成而请求人力,但为了帮助或工作而说"给我人力"是允许的。"人工"是指由人完成的手工,允许请求这个。手工不是指某种特定的东西,因此除了猎人、渔夫等人的本职工作外,其他一切都是允许的。无论是否被问到"尊者,你来做什么工作",都可以请求,因为索取不会造成过错。因此,不应向猎人等人请求他们的本职工作,也不应不明确地请求"给我手工";因为这样请求,他们可能会说"好的,尊者",然后杀死野兽带来。但可以明确地说"寺院里有些事情要做,请给我那里的手工"。即使是拿着犁等工具去耕种、播种或收割的农民或其他人,也可以请求他们做一些手工。但是,如果是吃剩饭的人或其他无所事事、说无意义话或睡觉的人,即使不请求也可以随意让他们做"喂,你来做这个或那个"。
为了说明手工的全面允许性,他们讲述了这个方法。如果比丘想建造一座宫殿,为了柱子可以去石匠家说"居士们,可以得到手工吗?"。"尊者,要做什么?"。"应该挖出石柱给我"。如果他们挖出来给,或者给已经挖出放置的自己的柱子,都是允许的。如果他们说"尊者,我们没有时间做手工,请让别人挖,我们会给钱",那么可以说"请给挖石柱的人钱"。用同样的方法,为了宫殿的木材可以去木匠那里,为了砖可以去砖匠那里,为了屋顶可以去盖房顶的人那里,为了绘画可以去画家那里,无论需要什么,都可以去相应的工匠那里请求手工。通过请求手工,无论是通过彻底完成还是通过提供食物和工资获得的,都可以接受。从森林里带来的,应该带来所有未被占用的东西。


Na kevalañca pāsādaṃ kāretukāmena mañcapīṭhapattaparissāvanadhamakarakacīvarādīni kārāpetukāmenāpi dārulohasuttādīni labhitvā te te sippakārake upasaṅkamitvā vuttanayeneva hatthakammaṃ yācitabbaṃ. Hatthakammayācanavasena ca mūlacchejjāya vā bhattavetanānuppadānena vā laddhampi sabbaṃ gahetabbaṃ. Sace pana kātuṃ na icchanti, bhattavetanaṃ paccāsīsanti, akappiyakahāpaṇādi na dātabbaṃ. Bhikkhācāravattena taṇḍulādīni pariyesitvā dātuṃ vaṭṭati.

Hatthakammavasena pattaṃ kāretvā tatheva pācetvā navapakkassa pattassa puñchanatelatthāya antogāmaṃ paviṭṭhena ‘‘bhikkhāya āgato’’ti sallakkhetvā yāguyā vā bhatte vā ānīte hatthena patto pidhātabbo. Sace upāsikā ‘‘kiṃ, bhante’’ti pucchati, ‘‘navapakko patto puñchanatelena attho’’ti vattabbaṃ. Sace sā ‘‘dehi, bhante’’ti pattaṃ gahetvā telena puñchitvā yāguyā vā bhattassa vā pūretvā deti, viññatti nāma na hoti, gahetuṃ vaṭṭatīti.

Bhikkhū pageva piṇḍāya caritvā āsanasālaṃ gantvā āsanaṃ apassantā tiṭṭhanti. Tatra ce upāsakā bhikkhū ṭhite disvā sayameva āsanāni āharāpenti, nisīditvā gacchantehi āpucchitvā gantabbaṃ. Anāpucchā gatānampi naṭṭhaṃ gīvā na hoti, āpucchitvā gamanaṃ pana vattaṃ. Sace bhikkhūhi ‘‘āsanāni āharathā’’ti vuttehi āhaṭāni honti, āpucchitvāva gantabbaṃ. Anāpucchā gatānaṃ vattabhedo ca naṭṭhañca gīvāti. Attharaṇakojavādīsupi eseva nayo.

Makkhikāyo bahukā honti, ‘‘makkhikābījaniṃ āharathā’’ti vattabbaṃ. Pucimandasākhādīni āharanti, kappiyaṃ kārāpetvā paṭiggahetabbāni. Āsanasālāya udakabhājanaṃ rittaṃ hoti, ‘‘dhamakaraṇaṃ gaṇhā’’ti na vattabbaṃ. Dhamakarakañhi rittabhājane pakkhipanto bhindeyya ‘‘nadiṃ vā taḷākaṃ vā gantvā pana udakaṃ āharā’’ti vattuṃ vaṭṭati. ‘‘Gehato āharā’’ti neva vattuṃ vaṭṭati, na āhaṭaṃ paribhuñjitabbaṃ. Āsanasālāyaṃ vā araññake vā bhattakiccaṃ karontehi tatthajātakaṃ anajjhāvutthakaṃ yaṃkiñci uttaribhaṅgārahaṃ pattaṃ vā phalaṃ vā sace kiñci kammaṃ karontaṃ āharāpeti, hatthakammavasena āharāpetvā paribhuñjituṃ vaṭṭati. Alajjīhi pana bhikkhūhi vā sāmaṇerehi vā hatthakammaṃ na kāretabbaṃ. Ayaṃ tāva purisatthakare nayo.

Goṇaṃ pana aññātakaappavāritaṭṭhānato āharāpetuṃ na vaṭṭati, āharāpentassa dukkaṭaṃ. Ñātipavāritaṭṭhānatopi mūlacchejjāya yācituṃ na vaṭṭati, tāvakālikanayena sabbattha vaṭṭati. Evaṃ āharāpitañca goṇaṃ rakkhitvā jaggitvā sāmikā paṭicchāpetabbā. Sacassa pādo vā siṅgaṃ vā bhijjati vā nassati vā sāmikā ce sampaṭicchanti, iccetaṃ kusalaṃ. No ce sampaṭicchanti, gīvā hoti. Sace ‘‘tumhākaṃyeva demā’’ti vadanti na sampaṭicchitabbaṃ. ‘‘Vihārassa demā’’ti vutte pana ‘‘ārāmikānaṃ ācikkhatha jagganatthāyā’’ti vattabbaṃ.


Na kevalañca pāsādaṃ kāretukāmena mañcapīṭhapattaparissāvanadhamakarakacīvarādīni kārāpetukāmenāpi dārulohasuttādīni labhitvā te te sippakārake upasaṅkamitvā vuttanayeneva hatthakammaṃ yācitabbaṃ. Hatthakammayācanavasena ca mūlacchejjāya vā bhattavetanānuppadānena vā laddhampi sabbaṃ gahetabbaṃ. Sace pana kātuṃ na icchanti, bhattavetanaṃ paccāsīsanti, akappiyakahāpaṇādi na dātabbaṃ. Bhikkhācāravattena taṇḍulādīni pariyesitvā dātuṃ vaṭṭati.
Hatthakammavasena pattaṃ kāretvā tatheva pācetvā navapakkassa pattassa puñchanatelatthāya antogāmaṃ paviṭṭhena ‘‘bhikkhāya āgato’’ti sallakkhetvā yāguyā vā bhatte vā ānīte hatthena patto pidhātabbo. Sace upāsikā ‘‘kiṃ, bhante’’ti pucchati, ‘‘navapakko patto puñchanatelena attho’’ti vattabbaṃ. Sace sā ‘‘dehi, bhante’’ti pattaṃ gahetvā telena puñchitvā yāguyā vā bhattassa vā pūretvā deti, viññatti nāma na hoti, gahetuṃ vaṭṭatīti.
Bhikkhū pageva piṇḍāya caritvā āsanasālaṃ gantvā āsanaṃ apassantā tiṭṭhanti. Tatra ce upāsakā bhikkhū ṭhite disvā sayameva āsanāni āharāpenti, nisīditvā gacchantehi āpucchitvā gantabbaṃ. Anāpucchā gatānampi naṭṭhaṃ gīvā na hoti, āpucchitvā gamanaṃ pana vattaṃ. Sace bhikkhūhi ‘‘āsanāni āharathā’’ti vuttehi āhaṭāni honti, āpucchitvāva gantabbaṃ. Anāpucchā gatānaṃ vattabhedo ca naṭṭhañca gīvāti. Attharaṇakojavādīsupi eseva nayo.
Makkhikāyo bahukā honti, ‘‘makkhikābījaniṃ āharathā’’ti vattabbaṃ. Pucimandasākhādīni āharanti, kappiyaṃ kārāpetvā paṭiggahetabbāni. Āsanasālāya udakabhājanaṃ rittaṃ hoti, ‘‘dhamakaraṇaṃ gaṇhā’’ti na vattabbaṃ. Dhamakarakañhi rittabhājane pakkhipanto bhindeyya ‘‘nadiṃ vā taḷākaṃ vā gantvā pana udakaṃ āharā’’ti vattuṃ vaṭṭati. ‘‘Gehato āharā’’ti neva vattuṃ vaṭṭati, na āhaṭaṃ paribhuñjitabbaṃ. Āsanasālāyaṃ vā araññake vā bhattakiccaṃ karontehi tatthajātakaṃ anajjhāvutthakaṃ yaṃkiñci uttaribhaṅgārahaṃ pattaṃ vā phalaṃ vā sace kiñci kammaṃ karontaṃ āharāpeti, hatthakammavasena āharāpetvā paribhuñjituṃ vaṭṭati. Alajjīhi pana bhikkhūhi vā sāmaṇerehi vā hatthakammaṃ na kāretabbaṃ. Ayaṃ tāva purisatthakare nayo.
Goṇaṃ pana aññātakaappavāritaṭṭhānato āharāpetuṃ na vaṭṭati, āharāpentassa dukkaṭaṃ. Ñātipavāritaṭṭhānatopi mūlacchejjāya yācituṃ na vaṭṭati, tāvakālikanayena sabbattha vaṭṭati. Evaṃ āharāpitañca goṇaṃ rakkhitvā jaggitvā sāmikā paṭicchāpetabbā. Sacassa pādo vā siṅgaṃ vā bhijjati vā nassati vā sāmikā ce sampaṭicchanti, iccetaṃ kusalaṃ. No ce sampaṭicchanti, gīvā hoti. Sace ‘‘tumhākaṃyeva demā’’ti vadanti na sampaṭicchitabbaṃ. ‘‘Vihārassa demā’’ti vutte pana ‘‘ārāmikānaṃ ācikkhatha jagganatthāyā’’ti vattabbaṃ。


‘‘Sakaṭaṃ dethā’’tipi aññātakaappavārite vattuṃ na vaṭṭati, viññattieva hoti dukkaṭaṃ āpajjati. Ñātipavāritaṭṭhāne pana vaṭṭati, tāvakālikaṃ vaṭṭati kammaṃ katvā puna dātabbaṃ. Sace nemiyādīni bhijjanti pākatikāni katvā dātabbaṃ. Naṭṭhe gīvā hoti. ‘‘Tumhākameva demā’’ti vutte dārubhaṇḍaṃ nāma sampaṭicchituṃ vaṭṭati. Esa nayo vāsipharasukuṭhārīkudālanikhādanesu. Valliādīsu ca parapariggahitesu. Garubhaṇḍappahonakesuyeva ca valliādīsu viññatti hoti, na tato oraṃ.

Anajjhāvutthakaṃ pana yaṃkiñci āharāpetuṃ vaṭṭati. Rakkhitagopitaṭṭhāneyeva hi viññatti nāma vuccati. Sā dvīsu paccayesu sabbena sabbaṃ na vaṭṭati, senāsanapaccaye pana ‘‘āhara dehī’’ti viññattimattameva na vaṭṭati , parikathobhāsanimittakammāni vaṭṭanti. Tattha uposathāgāraṃ vā bhojanasālaṃ vā aññaṃ vā yaṃkiñci senāsanaṃ icchato ‘‘imasmiṃ vata okāse evarūpaṃ senāsanaṃ kātuṃ vaṭṭatī’’ti vā ‘‘yutta’’nti vā ‘‘anurūpa’’nti vātiādinā nayena vacanaṃ parikathā nāma. ‘‘Upāsakā tumhe kuhiṃ vasathā’’ti? ‘‘Pāsāde, bhante’’ti. ‘‘Kiṃ bhikkhūnaṃ pana upāsakā pāsādo na vaṭṭatī’’ti evamādivacanaṃ obhāso nāma. Manusse disvā rajjuṃ pasāreti, khīle ākoṭāpeti. ‘‘Kiṃ idaṃ, bhante’’ti vutte ‘‘idha āvāsaṃ karissāmā’’ti evamādikaraṇaṃ pana nimittakammaṃ nāma. Gilānapaccaye pana viññattipi vaṭṭati, pageva parikathādīni.

Manussā upaddutā yācanāya upaddutā viññattiyāti tesaṃ bhikkhūnaṃ tāya yācanāya ca viññattiyā ca pīḷitā. Ubbijjantipīti ‘‘kiṃ nu āharāpessantī’’ti ubbegaṃ iñjanaṃ calanaṃ paṭilabhanti. Uttasantipīti ahiṃ viya disvā sahasā tasitvā ukkamanti. Palāyantipīti dūratova yena vā tena vā palāyanti. Aññenapi gacchantīti yaṃ maggaṃ paṭipannā taṃ pahāya nivattitvā vāmaṃ vā dakkhiṇaṃ vā gahetvā gacchanti, dvārampi thakenti.



不允许对非亲戚和非邀请者说"给我车"。这是索取,会犯突吉罗罪。但对亲戚和邀请者可以说,可以暂时使用,使用后要归还。如果车轮等损坏了,要修好后归还。如果丢失了,要赔偿。如果他们说"我们就送给你们",木制品是可以接受的。这个原则也适用于斧头、锄头、铲子等工具,以及藤蔓等别人拥有的东西。只有在足以成为重物的藤蔓等物品上才构成索取,低于这个标准就不算。
但是可以让人拿来任何无人占用的东西。只有在受保护和看管的地方才称为索取。在两种必需品上完全不允许,但在住处必需品上,只是不允许"拿来给我"这样直接索取,间接暗示、明示和做记号是允许的。其中,对想要布萨堂、食堂或任何其他住处的人说"在这个地方建造这样的住处是合适的"或"合理的"或"适当的"等话,称为间接暗示。"居士,你们住在哪里?""在宫殿里,尊者。""居士,比丘们难道不适合住宫殿吗?"这样的话称为明示。看到人后拉绳子,让人钉桩。当被问"这是什么,尊者?"时说"我们要在这里建造住处"等行为称为做记号。但在病人必需品上,直接索取也是允许的,更不用说间接暗示等了。
人们被乞求所困扰,被索取所困扰,意思是那些比丘的乞求和索取使他们感到痛苦。"也会惊慌"是指他们会因为"他们会要求什么呢"而产生恐惧、震动、动摇。"也会害怕"是指像看到蛇一样突然害怕而退缩。"也会逃跑"是指从远处就向任何方向逃跑。"也会走其他路"是指放弃他们原本走的路,转身走左边或右边,甚至关上门。

344.Bhūtapubbaṃ bhikkhaveti iti bhagavā te bhikkhū garahitvā tadanurūpañca dhammiṃ kathaṃ katvā punapi viññattiyā dosaṃ pākaṭaṃ kurumāno iminā ‘‘bhūtapubbaṃ bhikkhave’’tiādinā nayena tīṇi vatthūni dassesi. Tattha maṇikaṇṭhoti so kira nāgarājā sabbakāmadadaṃ mahagghaṃ maṇiṃ kaṇṭhe pilandhitvā carati, tasmā ‘‘maṇikaṇṭho’’ tveva paññāyittha. Uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsīti so kira tesaṃ dvinnaṃ isīnaṃ kaniṭṭho isi mettāvihārī ahosi, tasmā nāgarājā nadito uttaritvā devavaṇṇaṃ nimminitvā tassa santike nisīditvā sammodanīyaṃ kathaṃ katvā taṃ devavaṇṇaṃ pahāya sakavaṇṇameva upagantvā taṃ isiṃ parikkhipitvā pasannākāraṃ karonto uparimuddhani mahantaṃ phaṇaṃ karitvā chattaṃ viya dhārayamāno muhuttaṃ ṭhatvā pakkamati, tena vuttaṃ ‘‘uparimuddhani mahantaṃ phaṇaṃ karitvā aṭṭhāsī’’ti. Maṇimassa kaṇṭhe pilandhananti maṇiṃ assa kaṇṭhe pilandhitaṃ, āmukkanti attho. Ekamantaṃ aṭṭhāsīti tena devavaṇṇena āgantvā tāpasena saddhiṃ sammodamāno ekasmiṃ padese aṭṭhāsi.

Mamannapānanti mama annañca pānañca. Vipulanti bahulaṃ. Uḷāranti paṇītaṃ . Atiyācakosīti ativiya yācako, asi punappunaṃ yācasīti vuttaṃ hoti. Susūti taruṇo, thāmasampanno yobbanappattapuriso. Sakkharā vuccati kāḷasilā, tattha dhoto asi ‘‘sakkharadhoto nāmā’’ti vuccati, sakkharadhoto pāṇimhi assāti sakkharadhotapāṇi, pāsāṇe dhotanisitakhaggahatthoti attho. Yathā so asihattho puriso tāseyya, evaṃ tāsesi maṃ selaṃ yācamāno, maṇiṃ yācantoti attho.

Na taṃ yāceti taṃ na yāceyya. Kataraṃ? Yassa piyaṃ jigīseti yaṃ assa sattassa piyanti jāneyya.

Kimaṅgaṃ pana manussabhūtānanti manussabhūtānaṃ amanāpāti kimevettha vattabbaṃ.

345.Sakuṇasaṅghassa saddena ubbāḷhoti so kira sakuṇasaṅgho paṭhamayāmañca pacchimayāmañca nirantaraṃ saddameva karoti, so bhikkhu tena saddena pīḷito hutvā bhagavato santikaṃ agamāsi. Tenāha – ‘‘yenāhaṃ tenupasaṅkamī’’ti.

Kuto ca tvaṃ bhikkhu āgacchasīti ettha nisinno so bhikkhu na āgacchati vattamānasamīpe pana evaṃ vattuṃ labbhati. Tenāha – ‘‘kuto ca tvaṃ bhikkhu āgacchasī’’ti, kuto āgatosīti attho. Tato ahaṃ bhagavā āgacchāmīti etthāpi so eva nayo. Ubbāḷhoti pīḷito, ukkaṇṭhāpito hutvāti attho.

So sakuṇasaṅgho ‘‘bhikkhu pattaṃ yācatī’’ti ettha na te sakuṇā bhikkhuno vacanaṃ jānanti, bhagavā pana attano ānubhāvena yathā jānanti tathā akāsi.

346.Apāhaṃ te na jānāmīti api ahaṃ te jane ‘‘ke vā ime, kassa vā ime’’ti na jānāmi. Saṅgamma yācantīti samāgantvā vaggavaggā hutvā yācanti. Yācako appiyo hotīti yo yācati so appiyo hoti. Yācaṃ adadamappiyoti yācanti yācitaṃ vuccati, yācitamatthaṃ adadantopi appiyo hoti. Atha vā yācanti yācantassa, adadamappiyoti adento appiyo hoti. Mā me videssanā ahūti mā me appiyabhāvo ahu, ahaṃ vā tava, tvaṃ vā mama videsso appiyo mā ahosīti attho.

347.Dussaṃharānīti kasigorakkhādīhi upāyehi dukkhena saṃharaṇīyāni.

348-

344. "过去的比丘"是指佛陀对这些比丘的指责，并且通过相应的法义谈论，进一步明确了错误的表现，借此"过去的比丘"等句子展示了三个事物。在这里，"宝石颈项"是指那位国王携带着极为珍贵的宝石，因而被称为"宝石颈项"。上面的巨大鳞片是指他在两位圣者中是最年轻的圣者，名叫慈悲行者，因此国王从河里游过来，化身为神的光辉，坐在他身边，谈论愉悦的话题，随后放弃了神的光辉，转向自己的光辉，围绕着这位圣者，保持着巨大的鳞片，像是撑着伞一样，停留片刻后离去，因此说"保持着巨大的鳞片而站立"。宝石的颈项是指宝石被放在他的颈项上，意思是"被放置"。他在一处停留是指在神的光辉到来后，与修行者愉快地交谈，在同一地点停留。
"我的米和饮水"是指我的食物和饮水。丰富是指大量。美味是指精致。极度乞求是指非常乞求，意为一再请求。年轻是指年轻人，身心健全的青年。糖被称为黑石，在那里被称为"糖石"。糖石的手指是指在糖石上工作的人，意为在石头上工作的人。就像那个有力量的手的人一样，也这样请求我，乞求宝石。
不请求他，不会请求他。哪一个？他会伤害他所爱的东西，知道那是他所爱的。
人类中有什么值得注意的吗？人类的痛苦中，有什么是值得讨论的？
345. 鸟群的声音使人感到恐惧，那群鸟不断地发出声音，因此这位比丘因声音受到困扰，前往佛陀那里。于是他说："我因声音而来。"
"你从哪里来，比丘？"在这里坐着的比丘并没有来，但在发生的地方可以这样说。因此他说："你从哪里来，比丘？"意为"你从哪里来的？"然后他就说："我从佛陀那里来。"在这里也是同样的道理。被恐吓是指受到压迫，感到不安。
那群鸟说："比丘在乞求食物"，在这里那些鸟并不知道比丘的意思，但佛陀凭借自己的威德，知道他们的意思，因此做了相应的事情。
346. "我不知道你们"是指我也不知道你们是谁，或者你们是谁。聚集在一起乞求是指聚集在一起，成群乞求。乞求者是不受欢迎的，乞求者是指乞求的人是不受欢迎的。乞求未被给予是不受欢迎的，乞求的意思是乞求，未被给予的意思是不受欢迎的。或者说，乞求的人是乞求者，未被给予的则是不受欢迎的。希望我不被视为不受欢迎的意思是希望我不被认为是讨厌的，或者我不想让你觉得你是我的不受欢迎。
347. "难以忍受的"是指像牧羊人等人所用的痛苦手段。
348.

9.Saññācikāya pana bhikkhunāti ettha saññācikā nāma sayaṃ pavattitayācanā vuccati, tasmā ‘‘saññācikāyā’’ti attano yācanāyāti vuttaṃ hoti, sayaṃ yācitakehi upakaraṇehīti attho. Yasmā pana sā sayaṃyācitakehi kayiramānā sayaṃ yācitvā kayiramānā hoti, tasmā taṃ atthapariyāyaṃ dassetuṃ ‘‘sayaṃ yācitvā purisampī’’ti evamassa padabhājanaṃ vuttaṃ.

Ullittāti antolittā. Avalittāti bahilittā. Ullittāvalittāti antarabāhiralittāti vuttaṃ hoti.

Kārayamānenāti imassa padabhājane ‘‘kārāpentenā’’ti ettakameva vattabbaṃ siyā, evañhi byañjanaṃ sameti. Yasmā pana saññācikāya kuṭiṃ karontenāpi idha vuttanayeneva paṭipajjitabbaṃ, tasmā karonto vā hotu kārāpento vā ubhopete ‘‘kārayamānenā’’ti imināva padena saṅgahitāti etamatthaṃ dassetuṃ ‘‘karonto vā kārāpento vā’’ti vuttaṃ. Yadi pana karontena vā kārāpentena vāti vadeyya, byañjanaṃ vilomitaṃ bhaveyya, na hi kārāpento karonto nāma hoti, tasmā atthamattamevettha dassitanti veditabbaṃ.

Attuddesanti ‘‘mayhaṃ esā’’ti evaṃ attā uddeso assāti attuddesā, taṃ attuddesaṃ. Yasmā pana yassā attā uddeso sā attano atthāya hoti, tasmā atthapariyāyaṃ dassento ‘‘attuddesanti attano atthāyā’’ti āha. Pamāṇikā kāretabbāti pamāṇayuttā kāretabbā. Tatridaṃ pamāṇanti tassā kuṭiyā idaṃ pamāṇaṃ. Sugatavidatthiyāti sugatavidatthi nāma idāni majjhimassa purisassa tisso vidatthiyo vaḍḍhakīhatthena diyaḍḍho hattho hoti. Bāhirimena mānenāti kuṭiyā bahikuṭṭamānena dvādasa vidatthiyo, minantena pana sabbapaṭhamaṃ dinno mahāmattikapariyanto na gahetabbo. Thusapiṇḍapariyantena minitabbaṃ. Thusapiṇḍassaupari setakammaṃ abbohārikaṃ. Sace thusapiṇḍena anatthiko mahāmattikāya eva niṭṭhāpeti, mahāmattikāva paricchedo.

Tiriyanti vitthārato. Sattāti satta sugatavidatthiyo. Antarāti imassa pana ayaṃ niddeso , ‘‘abbhantarimena mānenā’’ti, kuṭṭassa bahi antaṃ aggahetvā abbhantarimena antena miniyamāne tiriyaṃ satta sugatavidatthiyo pamāṇanti vuttaṃ hoti.

Yo pana lesaṃ oḍḍento yathāvuttappamāṇameva karissāmīti dīghato ekādasa vidatthiyo tiriyaṃ aṭṭha vidatthiyo, dīghato vā terasa vidatthiyo tiriyaṃ cha vidatthiyo kareyya, na vaṭṭati. Ekatobhāgena atikkantampi hi pamāṇaṃ atikkantameva hoti. Tiṭṭhatu vidatthi, kesaggamattampi dīghato vā hāpetvā tiriyaṃ tiriyato vā hāpetvā dīghaṃ vaḍḍhetuṃ na vaṭṭati, ko pana vādo ubhato vaḍḍhane? Vuttañhetaṃ – ‘‘āyāmato vā vitthārato vā antamaso kesaggamattampi atikkamitvā karoti vā kārāpeti vā payoge dukkaṭa’’ntiādi (pārā. 353). Yathāvuttappamāṇā eva pana vaṭṭati. Yā pana dīghato saṭṭhihatthāpi hoti tiriyaṃ tihatthā vā ūnakacatuhatthā vā yattha pamāṇayutto mañco ito cito ca na parivattati, ayaṃ kuṭīti saṅkhyaṃ na gacchati, tasmā ayampi vaṭṭati. Mahāpaccariyaṃ pana pacchimakoṭiyā catuhatthavitthārā vuttā, tato heṭṭhā akuṭi. Pamāṇikāpi pana adesitavatthukā vā sārambhā vā aparikkamanā vā na vaṭṭati. Pamāṇikā desitavatthukā anārambhā saparikkamanāva vaṭṭati. Pamāṇato ūnatarampi catuhatthaṃ pañcahatthampi karontena desitavatthukāva kāretabbā. Pamāṇātikkantañca pana karonto lepapariyosāne garukaṃ āpattiṃ āpajjati.


9. "按要求的比丘"是指在这里，"按要求"指的是自己主动发出的请求，因此说"按要求"是指他自己的请求，意思是用自己请求的工具。由于它是自己请求而行动，因此为了说明这一点，特别提到"自己请求的男子"。
"被拉起"是指内部被拉起。"被放下"是指外部被放下。"被拉起和被放下"是指内部和外部都被拉起和放下。
"正在进行"的意思是"正在进行中"，因此可以说是"正在进行中"。因为在按要求的情况下，即使是建造小屋，也应按照这里所说的去做，因此无论是建造还是进行，这两个都可以用"正在进行"这个词来表达。如果说"正在建造或正在进行"，则会使其含义相反，因为建造和进行是不能同时发生的，因此应理解为仅仅是表达了一个意思。
"自我指示"是指"这是我的"，因此称为自我指示，这个自我指示是指自我指示的内容。由于它是指某人的自我指示，因此为了说明这个内容，提到"自我指示是为了自己的利益"。应按标准进行建造，指的是应按标准进行建造。在这里，"标准"是指这个小屋的标准。善于标准的意思是现在中等身材的人拥有三种标准，手在手中被称为"标准手"，在石头上工作的意思是指在石头上工作的手。就像那个有力的手一样，向我请求宝石。
不请求他，不会请求他。哪一个？他会伤害他所爱的东西，知道那是他所爱的。
人类中有什么值得注意的吗？人类的痛苦中，有什么是值得讨论的？
345. 鸟群的声音使人感到恐惧，那群鸟不断地发出声音，因此这位比丘因声音受到困扰，前往佛陀那里。于是他说："我因声音而来。"
"你从哪里来，比丘？"在这里坐着的比丘并没有来，但在发生的地方可以这样说。因此他说："你从哪里来，比丘？"意为"你从哪里来的？"然后他就说："我从佛陀那里来。"在这里也是同样的道理。被恐吓是指受到压迫，感到不安。
那群鸟说："比丘在乞求食物"，在这里那些鸟并不知道比丘的意思，但佛陀凭借自己的威德，知道他们的意思，因此做了相应的事情。
346. "我不知道你们"是指我也不知道你们是谁，或者你们是谁。聚集在一起乞求是指聚集在一起，成群乞求。乞求者是不受欢迎的，乞求者是指乞求的人是不受欢迎的。乞求未被给予是不受欢迎的，乞求的意思是乞求，未被给予的意思是不受欢迎的。或者说，乞求的人是乞求者，未被给予的则是不受欢迎的。希望我不被视为不受欢迎的意思是希望我不被认为是讨厌的，或者我不想让你觉得你是我的不受欢迎。
347. "难以忍受的"是指像牧羊人等人所用的痛苦手段。
348.


Tattha lepo ca alepo ca lepokāso ca alepokāso ca veditabbo. Seyyathidaṃ – lepoti dve lepā – mattikālepo ca sudhālepo ca. Ṭhapetvā pana ime dve lepe avaseso bhasmagomayādibhedo lepo, alepo. Sacepi kalalalepo hoti, alapo eva. Lepokāsoti bhittiyo ceva chadanañca, ṭhapetvā pana bhitticchadane avaseso thambhatulāpiṭṭhasaṅghāṭavātapānadhūmacchiddādi alepāraho okāso sabbopi alepokāsoti veditabbo.

Bhikkhū abhinetabbā vatthudesanāyāti yasmiṃ ṭhāne kuṭiṃ kāretukāmo hoti, tattha vatthudesanatthāya bhikkhū netabbā. Tena kuṭikārakenātiādi pana yena vidhinā te bhikkhū abhinetabbā, tassa dassanatthaṃ vuttaṃ. Tattha kuṭivatthuṃ sodhetvāti na visamaṃ araññaṃ bhikkhū gahetvā gantabbaṃ , kuṭivatthuṃ pana paṭhamameva sodhetvā samatalaṃ sīmamaṇḍalasadisaṃ katvā pacchā saṅghaṃ upasaṅkamitvā yācitvā netabbāti dasseti. Evamassa vacanīyoti saṅgho evaṃ vattabbo assa. Parato pana ‘‘dutiyampi yācitabbā’’ti bhikkhū sandhāya bahuvacanaṃ vuttaṃ. No ce sabbo saṅgho ussahatīti sace sabbo saṅgho na icchati, sajjhāyamanasikārādīsu uyyuttā te te bhikkhū honti. Sārambhaṃ anārambhanti saupaddavaṃ anupaddavaṃ. Saparikkamanaṃ aparikkamananti saupacāraṃ anupacāraṃ.

Pattakallanti patto kālo imassa olokanassāti pattakālaṃ, pattakālameva pattakallaṃ. Idañca vatthuṃolokanatthāya sammutikammaṃ anusāvanānayena oloketvāpi kātuṃ vaṭṭati. Parato pana vatthudesanākammaṃ yathāvuttāya eva ñattiyā ca anusāvanāya ca kātabbaṃ, oloketvā kātuṃ na vaṭṭati.



Tattha lepo ca alepo ca lepokāso ca alepokāso ca veditabbo. Seyyathidaṃ – lepoti dve lepā – mattikālepo ca sudhālepo ca. Ṭhapetvā pana ime dve lepe avaseso bhasmagomayādibhedo lepo, alepo. Sacepi kalalalepo hoti, alapo eva. Lepokāsoti bhittiyo ceva chadanañca, ṭhapetvā pana bhitticchadane avaseso thambhatulāpiṭṭhasaṅghāṭavātapānadhūmacchiddādi alepāraho okāso sabbopi alepokāsoti veditabbo.
比丘们应被引导至于物品的描述的地方；在那个地方，想要建造小屋的比丘们，应被带去。为了说明比丘们应被引导的方式而说了"由此建造小屋"。在那里，清理小屋的地方是指不应去不平坦的荒野，但应先清理小屋的地方，平整成与土地相似的样子，然后再向僧团请求带走。这是指僧团应如此说。此外，"第二次也应请求"是指对比丘们的多重请求。若所有僧团不愿意，若所有僧团不想，专注于思维等的比丘们就会存在。积极与消极是指有积极的行为与没有积极的行为。带着准备与不准备是指有准备的行为与没有准备的行为。
"适合的时间"是指适合的时间即是观察的时间，适合的时间就是适合的时间。这也是为了观察物品而应进行的相应行为。另一方面，物品的描述应按照所述的方式进行，并应根据观察与说明来进行，不应在观察后进行。

353.Kipillikānanti rattakāḷapiṅgalādibhedānaṃ yāsaṃ kāsañci kipillikānaṃ. Kipīllakānantipi pāṭho. Āsayoti nibaddhavasanaṭṭhānaṃ, yathā ca kipillikānaṃ evaṃ upacikādīnampi nibaddhavasanaṭṭhānaṃyeva āsayo veditabbo. Yattha pana te gocaratthāya āgantvā gacchanti, sabbesampi tādiso sañcaraṇappadeso avārito, tasmā tattha apanetvā sodhetvā kātuṃ vaṭṭati. Imāni tāva cha ṭhānānisattānuddayāya paṭikkhittāni.

Hatthīnaṃ vāti hatthīnaṃ pana nibaddhavasanaṭṭhānampi nibaddhagocaraṭṭhānampi na vaṭṭati, sīhādīnaṃ āsayo ca gocarāya pakkamantānaṃ nibaddhagamanamaggo ca na vaṭṭati. Etesaṃ gocarabhūmi na gahitā. Yesaṃ kesañcīti aññesampi vāḷānaṃ tiracchānagatānaṃ . Imāni satta ṭhānāni sappaṭibhayāni bhikkhūnaṃ ārogyatthāya paṭikkhittāni. Sesāni nānāupaddavehi saupaddavāni. Tattha pubbaṇṇanissitanti pubbaṇṇaṃ nissitaṃ sattannaṃ dhaññānaṃ viruhanakakhettasāmantā ṭhitaṃ. Eseva nayo aparaṇṇanissitādīsupi. Ettha pana abbhāghātanti kāraṇāgharaṃ verigharaṃ, corānaṃ māraṇatthāya katanti kurundiādīsu.

Āghātananti dhammagandhikā vuccati. Susānanti mahāsusānaṃ. Saṃsaraṇanti anibbijjhagamanīyo gatapaccāgatamaggo vuccati. Sesaṃ uttānameva.

Na sakkā hoti yathāyuttena sakaṭenāti dvīhi balibaddehi yuttena sakaṭena ekaṃ cakkaṃ nibbodakapatanaṭṭhāne ekaṃ bahi katvā āvijjituṃ na sakkā hoti. Kurundiyaṃ pana ‘‘catūhi yuttenā’’ti vuttaṃ. Samantā nisseṇiyā anuparigantunti nisseṇiyaṃ ṭhatvā gehaṃ chādentehi na sakkā hoti samantā nisseṇiyā āvijjituṃ. Iti evarūpe sārambhe ca aparikkamane ca ṭhāne na kāretabbā. Anārambhe pana saparikkamane kāretabbā, taṃ vuttapaṭipakkhanayena pāḷiyaṃ āgatameva.

Puna saññācikā nāmāti evamādi ‘‘sārambhe ce bhikkhu vatthusmiṃ aparikkamane saññācikāya kuṭiṃ kāreyyā’’ti evaṃ vuttasaṃyācikādīnaṃ atthappakāsanatthaṃ vuttaṃ.

Payoge dukkaṭanti evaṃ adesitavatthukaṃ vā pamāṇātikkantaṃ vā kuṭiṃ kāressāmīti araññato rukkhā haraṇatthāya vāsiṃ vā pharasuṃ vā niseti dukkaṭaṃ, araññaṃ pavisati dukkaṭaṃ, tattha allatiṇāni chindati dukkaṭena saddhiṃ pācittiyaṃ, sukkhāni chindati dukkaṭaṃ. Rukkhesupi eseva nayo. Bhūmiṃ sodheti khaṇati, paṃsuṃ uddharati, cināti; evaṃ yāva pācīraṃ bandhati tāva pubbapayogo nāma hoti. Tasmiṃ pubbapayoge sabbattha pācittiyaṭṭhāne dukkaṭena saddhiṃ pācittiyaṃ, dukkaṭaṭṭhāne dukkaṭaṃ, tato paṭṭhāya sahapayogo nāma. Tattha thambhehi kātabbāya thambhaṃ ussāpeti, dukkaṭaṃ. Iṭṭhakāhi cinitabbāya iṭṭhakaṃ ācināti, dukkaṭaṃ. Evaṃ yaṃ yaṃ upakaraṇaṃ yojeti, sabbattha payoge payoge dukkaṭaṃ. Tacchantassa hatthavāre hatthavāre tadatthāya gacchantassa pade pade dukkaṭaṃ. Evaṃ kataṃ pana dārukuṭṭikaṃ vā iṭṭhakakuṭṭikaṃ vā silākuṭṭikaṃ vā antamaso paṇṇasālampi sabhitticchadanaṃ limpissāmīti sudhāya vā mattikāya vā limpantassa payoge payoge yāva thullaccayaṃ na hoti, tāva dukkaṭaṃ. Etaṃ pana dukkaṭaṃ mahālepeneva vaṭṭati, setarattavaṇṇakaraṇe vā cittakamme vā anāpatti.

Ekaṃ piṇḍaṃ anāgateti yo sabbapacchimo eko lepapiṇḍo, taṃ ekaṃ piṇḍaṃ asampatte kuṭikamme. Idaṃ vuttaṃ hoti, idāni dvīhi piṇḍehi niṭṭhānaṃ gamissatīti tesu paṭhamapiṇḍadāne thullaccayanti.


353. "小虫"是指红黑色等不同种类的小虫。也可以称为"小虫"。"栖息地"是指固定的栖息地方，就像小虫的栖息地一样，聚集的地方也应被理解为固定的栖息地方。在那里，它们为了觅食而来，所有此类的活动区域都被封闭，因此在那里必须清除并整理。以上六个地方是为了不伤害众生而被禁止的。
"大象的"是指大象的栖息地和固定的觅食场所不适用，狮子等的栖息地和觅食时的固定路径也不适用。这些的觅食地区并未被捕获。至于其他的，是指其他的野兽和非人类。以上七个地方是为了比丘的健康而被禁止的。其他的则是各种各样的干扰，带有干扰的。那里是指在七个地方聚集的地方，是为了七种生物的生存而设立的。
"侵害"是指有害的行为。大墓是指大型的墓地。迁徙是指不被阻碍的通行，去往和返回的道路被称为迁徙。其他的则是简单的总结。
"无法如愿以偿"是指用两个强壮的牛车，无法将一个车子放在火上，无法让一个车子在放置的地方被点燃。然而在"Kurundiya"中提到"用四个牛车"。在周围的地方，无法在家中遮蔽的情况下，无法在周围的地方进行点燃。因此，在这种情况下，不应进行积极的行为和不准备的行为。而在不积极的情况下，应进行准备的行为，这在巴利文中已说明。
再说"按要求"是指如上所述"如果比丘在物品上进行不准备的行为，则应建造按要求的小屋"，这是为了说明小屋的性质。
"使用时的过失"是指如果说是指定的物品或超出标准的，建造小屋是过失的，如果进入荒野或为了砍树而停留，则是过失。在荒野中，若有其他的干扰，切断干扰则是过失。树木也是如此。清理土地、挖掘、提取土壤；这样直到建造完成之前，称为"前期使用"。在这个前期使用中，所有地方的过失都与过失相连，过失的地方则是过失，从此开始称为"共同使用"。在那里，必须用柱子支撑柱子，过失。用泥土收集泥土，过失。这样无论使用什么工具，所有地方的使用都应视为过失。对于承担者，每一步都应视为过失。这样做的小屋或泥屋或石屋，至少是用草叶覆盖的，若用纯粹的泥土或其他材料覆盖，则在厚度上不应有过失，直到达到厚度的标准。这个过失在大量泥土上是有效的，而在白色或红色的涂料或画作上则不算过失。
"一个团体"是指所有的最后一个小虫团体，这一个小虫团体在未到达小屋时。这里的意思是，现在用两个团体来达到目的，因此在第一次给予小虫时应注意厚度。


Tasmiṃ piṇḍe āgateti yaṃ ekaṃ piṇḍaṃ anāgate kuṭikamme thullaccayaṃ hoti, tasmiṃ avasānapiṇḍe āgate dinne ṭhapite lepassa ghaṭitattā āpatti saṅghādisesassa. Evaṃ lempantassa ca antolepe vā antolepena saddhiṃ bhittiñca chadanañca ekābaddhaṃ katvā ghaṭite bahilepe vā bahilepena saddhiṃ ghaṭite saṅghādiseso. Sace pana dvārabaddhaṃ vā vātapānaṃ vā aṭṭhapetvāva mattikāya limpati, tasmiñca tassokāsaṃ puna vaḍḍhetvā vā avaḍḍhetvā vā ṭhapite lepo na ghaṭīyati rakkhati tāva, puna limpantassa pana ghaṭitamatte saṅghādiseso. Sace taṃ ṭhapiyamānaṃ paṭhamaṃ dinnalepena saddhiṃ nirantarameva hutvā tiṭṭhati, paṭhamameva saṅghādiseso. Upacikāmocanatthaṃ aṭṭhaṅgulamattena appattacchadanaṃ katvā bhittiṃ limpati, anāpatti. Upacikāmocanatthameva heṭṭhā pāsāṇakuṭṭaṃ katvā taṃ alimpitvā upari limpati, lepo na ghaṭiyati nāma, anāpattiyeva.

Iṭṭhakakuṭṭikāya iṭṭhakāhiyeva vātapāne ca dhūmanettāni ca karoti, lepaghaṭaneneva āpatti. Paṇṇasālaṃ limpati, lepaghaṭaneneva āpatti. Tattha ālokatthāya aṭṭhaṅgulamattaṃ ṭhapetvā limpati, lepo na ghaṭīyati nāma, anāpattiyeva. Sace ‘‘vātapānaṃ laddhā ettha ṭhapessāmī’’ti karoti, vātapāne ṭhapite lepaghaṭanena āpatti. Sace mattikāya kuṭṭaṃ karoti, chadanalepena saddhiṃ ghaṭane āpatti. Eko ekapiṇḍāvasesaṃ katvā ṭhapeti, añño taṃ disvā ‘‘dukkataṃ ida’’nti vattasīsena limpati ubhinnampi anāpatti.

354.Bhikkhu kuṭiṃ karotīti evamādīni chattiṃsa catukkāni āpattibhedadassanatthaṃ vuttāni, tattha sārambhāya dukkaṭaṃ, aparikkamanāya dukkaṭaṃ , pamāṇātikkantāya saṅghādiseso, adesitavatthukāya saṅghādiseso, etesaṃ vasena vomissakāpattiyo veditabbā.

355.Āpatti dvinnaṃ saṅghādisesena dvinnaṃ dukkaṭānantiādīsu ca dvīhi saṅghādisesehi saddhiṃ dvinnaṃ dukkaṭānantiādinā nayena attho veditabbo.

361.So ce vippakate āgacchatītiādīsu pana ayaṃ atthavinicchayo. Soti samādisitvā pakkantabhikkhu. Vippakateti aniṭṭhite kuṭikamme. Aññassa vā dātabbāti aññassa puggalassa vā saṅghassa vā cajitvā dātabbā. Bhinditvā vā puna kātabbāti kittakena bhinnā hoti, sace thambhā bhūmiyaṃ nikhātā, uddharitabbā. Sace pāsāṇānaṃ upari ṭhapitā, apanetabbā. Iṭṭhakacitāya yāva maṅgaliṭṭhakā tāva kuṭṭā apacinitabbā. Saṅkhepato bhūmisamaṃ katvā vināsitā bhinnā hoti, bhūmito upari caturaṅgulamattepi ṭhite abhinnāva. Sesaṃ sabbacatukkesu pākaṭameva. Na hettha aññaṃ kiñci atthi, yaṃ pāḷianusāreneva dubbiññeyyaṃ siyā.



在那个团体到达时：当一个团体未到达小屋时会犯偷兰遮罪,在最后一个团体到达、给予、放置时,由于涂抹已经完成,犯僧残罪。这样涂抹时,无论是内部涂抹还是与内部涂抹一起将墙壁和屋顶连接起来,或者外部涂抹与外部涂抹连接,都犯僧残罪。但如果不安装门或窗户就用泥土涂抹,然后再增加或不增加那个空间并安装,涂抹不算连接,暂时没有罪。但再次涂抹时一旦连接就犯僧残罪。如果安装时与先前涂抹的连续不断,一开始就犯僧残罪。为了防止白蚁,留出八指宽未达到屋顶的空间涂抹墙壁,无罪。仅为了防止白蚁,在下面做石墙,不涂抹那个而涂抹上面,涂抹不算连接,也无罪。
用砖块做墙时用砖块做窗户和烟囱,由于涂抹连接而犯罪。涂抹草屋,由于涂抹连接而犯罪。在那里为了采光留出八指宽的空间涂抹,涂抹不算连接,无罪。如果说"得到窗户后我会在这里安装"而做,安装窗户后由于涂抹连接而犯罪。如果用泥土做墙,与屋顶涂抹连接时犯罪。一个人留下一个团体的余地,另一个人看到后说"这做得不好"而以责任为由涂抹,两人都无罪。
354. "比丘建造小屋"等三十六个四法是为了说明罪的区别而说的,其中积极行为是突吉罗,不准备是突吉罗,超过尺寸是僧残,未指定地点是僧残,应知道这些是混合的罪。
355. 在"两个僧残罪和两个突吉罗罪"等中,应理解为与两个僧残罪一起有两个突吉罗罪等的意思。
361. 在"如果他在未完成时来"等中,这是意义的决定。"他"是指吩咐后离开的比丘。"未完成"是指小屋的工作未完成。"应该给别人"是指应该放弃给其他个人或僧团。"应该拆毁后重建"是指拆到什么程度才算拆毁,如果柱子埋在地里,应该拔出。如果放在石头上,应该移走。对于砖墙,应该拆除到吉祥砖。简而言之,拆到与地面平齐就算拆毁,如果离地面还有四指高就不算拆毁。其余在所有四法中都很明显。这里没有任何其他内容是仅仅按照经文就难以理解的。

363.Attanā vippakatantiādīsu pana attanā āraddhaṃ kuṭiṃ. Attanā pariyosāpetīti mahāmattikāya vā thusamattikāya vā yāya kataṃ pariyositabhāvaṃ pāpetukāmo hoti, tāya avasānapiṇḍaṃ dento pariyosāpeti .

Parehi pariyosāpetīti attanova atthāya parehi pariyosāpeti. Attanā vā hi vippakatā hotu parehi vā ubhayehi vā, taṃ ce attano atthāya attanā vā pariyosāpeti, parehi vā pariyosāpeti, attanā ca parehi cāti yuganaddhaṃ vā pariyosāpeti, saṅghādisesoyevāti ayamettha vinicchayo.

Kurundiyaṃpana vuttaṃ – ‘‘dve tayo bhikkhū ‘ekato vasissāmā’ti karonti, rakkhati tāva, avibhattattā anāpatti. ‘Idaṃ ṭhānaṃ tava, idaṃ mamā’ti vibhajitvā karonti āpatti. Sāmaṇero ca bhikkhu ca ekato karonti, yāva avibhattā tāva rakkhati. Purimanayena vibhajitvā karonti, bhikkhussa āpattī’’ti.



363. 在"自己未完成"等中,是指自己开始建造的小屋。"自己完成"是指用大量泥土或稻草泥土,想要使其达到完成状态,给予最后一团泥土而完成。
"让别人完成"是指为了自己的利益让别人完成。无论是自己未完成的,还是别人未完成的,或两者都未完成的,如果为了自己的利益由自己完成,或让别人完成,或自己和别人一起完成,都犯僧残罪,这就是这里的判断。
但在《古兰迪》中说:"两三个比丘说'我们将一起居住'而建造,暂时无罪,因为未分配。如果说'这个地方是你的,这个是我的'而分配建造,则犯罪。沙弥和比丘一起建造,只要未分配就暂时无罪。按照前面的方法分配建造,比丘犯罪。"

364.Anāpattileṇetiādīsu leṇaṃ mahantampi karontassa anāpatti. Na hettha lepo ghaṭīyati. Guhampi iṭṭhakāguhaṃ vā silāguhaṃ vā dāruguhaṃ vā bhūmiguhaṃ vā mahantampi karontassa anāpatti.

Tiṇakuṭikāyāti sattabhūmikopi pāsādo tiṇapaṇṇacchadano ‘‘tiṇakuṭikā’’ti vuccati. Aṭṭhakathāsu pana kukkuṭacchikagehanti chadanaṃ daṇḍakehi jālabaddhaṃ katvā tiṇehi vā paṇṇehi vā chāditakuṭikāva vuttā, tattha anāpatti. Mahantampi tiṇacchadanagehaṃ kātuṃ vaṭṭati, ullittādibhāvo eva hi kuṭiyā lakkhaṇaṃ, so ca chadanameva sandhāya vuttoti veditabbo. Caṅkamanasālāyaṃ tiṇacuṇṇaṃ paripatati ‘‘anujānāmi, bhikkhave, ogumphetvā ullittāvalittaṃ kātu’’ntiādīni (cūḷava. 260) cettha sādhakāni, tasmā ubhato pakkhaṃ vā kūṭabaddhaṃ vā vaṭṭaṃ vā caturassaṃ vā yaṃ ‘‘imaṃ etassa gehassa chadana’’nti chadanasaṅkhepena kataṃ hoti, tassa bhittilepena saddhiṃ lepe ghaṭite āpatti. Sace pana ullittāvalittacchadanassa gehassa leparakkhaṇatthaṃ upari tiṇena chādenti, ettāvatā tiṇakuṭi nāma na hoti. Kiṃ panettha adesitavatthukappamāṇātikkantapaccayāva anāpatti, udāhu sārambhaaparikkamanapaccayāpīti sabbatthāpi anāpatti. Tathā hi tādisaṃ kuṭiṃ sandhāya parivāre vuttaṃ –

‘‘Bhikkhu saññācikāya kuṭiṃ karoti;

Adesitavatthukaṃ pamāṇātikkantaṃ;

Sārambhaṃ aparikkamanaṃ anāpatti;

Pañhā mesā kusalehi cintitā’’ti. (pari. 479);

Aññassatthāyāti kuṭilakkhaṇappattampi kuṭiṃ aññassa upajjhāyassa vā ācariyassa vā saṅghassa vā atthāya karontassa anāpatti. Yaṃ pana ‘‘āpatti kārukānaṃ tiṇṇaṃ dukkaṭāna’’ntiādi pāḷiyaṃ vuttaṃ, taṃ yathāsamādiṭṭhāya akaraṇapaccayā vuttaṃ.

Vāsāgāraṃ ṭhapetvā sabbatthāti attano vasanatthāya agāraṃ ṭhapetvā aññaṃ uposathāgāraṃ vā jantāgharaṃ vā bhojanasālā vā aggisālā vā bhavissatīti kāreti, sabbattha anāpatti. Sacepissa hoti ‘‘uposathāgārañca bhavissati, ahañca vasissāmi jantāgharañca bhojanasālā ca aggisālā ca bhavissati, ahañca vasissāmī’’ti kāritepi ānāpattiyeva. Mahāpaccariyaṃ pana ‘‘anāpattī’’ti vatvā ‘‘attano vāsāgāratthāya karontasseva āpattī’’ti vuttaṃ. Ummattakassa ādikammikānañca āḷavakānaṃ bhikkhūnaṃ anāpatti.

Samuṭṭhānādīsu chasamuṭṭhānaṃ kiriyañca kiriyākiriyañca, idañhi vatthuṃ desāpetvā pamāṇātikkantaṃ karoto kiriyato samuṭṭhāti, vatthuṃ adesāpetvā karoto kiriyākiriyato, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Kuṭikārasikkhāpadavaṇṇanā niṭṭhitā.

7. Vihārakārasikkhāpadavaṇṇanā



364. 在“无罪的小屋”中，建造很大的小屋也是无罪。这里没有泥土被连接。无论是岩石洞、泥土洞、木洞还是地洞，建造很大的小屋也是无罪。
“草屋”是指七层楼的房子用草叶覆盖而称为“草屋”。而在注释中提到的“鸡舍”是指用木棍将草或叶子覆盖的小屋，在那里是无罪的。建造很大的草屋是可以的，因为屋子的特征是抬起等状态，因此应理解为指的是覆盖。
在走廊中，草屑在地上滚动。“我允许你们，比丘们，抬起并建造”这样的说法是有效的，因此在两侧或顶部或四面都应有“这是这个房子的覆盖”，与墙壁的涂抹连接，犯罪。如果为了保护涂抹的草屋而在上面覆盖草，则至此不算草屋。这里是否是由于未指定的物品超过标准而无罪，或者是由于积极行为和不准备行为的条件而无罪，这在各处都是无罪的。确实，针对这样的屋子有这样的围绕：
“比丘用适当的小屋建造；未指定的物品超过标准；积极行为和不准备行为无罪；这是我善巧的思考。”（《巴利经》479）
“为了他人”是指即使是有缺陷的屋子，为了其他的上师、老师或僧团的利益而建造也是无罪的。至于“关于工匠的草屋的罪”这样的巴利文，是根据所见的情况而不做的条件而说的。
“除了住处之外”是指为了自己居住的地方，建造其他的如安居屋、动物屋、用餐厅、炉子等，都是无罪的。如果说“也会有安居屋，我也会住，动物屋、用餐厅和炉子也会有，我也会住”，这样的说法也是无罪的。然而在《大法藏》中说“无罪”后又说“为了自己的住处而建造的才算有罪”。
对于精神病患者和初学者的比丘来说也是无罪的。
在产生等方面，六种产生的行为和非行为，这确实是指通过指定物品超过标准而产生的行为，或通过未指定物品而产生的行为，都是不解脱的、无意识的、无色彩的、无形式的、身体行为、语言行为、三种意识、三种感受。
小屋的建造戒律的说明完成。
7. 修道院的建造戒律的说明。

365.Tena samayenāti vihārakārasikkhāpadaṃ. Tattha kosambiyanti evaṃnāmake nagare. Ghositārāmeti ghositassa ārāme. Ghositanāmakena kira seṭṭhinā so kārito, tasmā ‘‘ghositārāmo’’ti vuccati. Channassāti bodhisattakāle upaṭṭhākachannassa. Vihāravatthuṃ, bhante, jānāhīti vihārassa patiṭṭhānaṭṭhānaṃ, bhante, jānāhi. Ettha ca vihāroti na sakalavihāro, eko āvāso, tenevāha – ‘‘ayyassa vihāraṃ kārāpessāmī’’ti.

Cetiyarukkhanti ettha cittīkataṭṭhena cetiyaṃ, pūjārahānaṃ devaṭṭhānānametaṃ adhivacanaṃ, ‘‘cetiya’’nti sammataṃ rukkhaṃ cetiyarukkhaṃ. Gāmena pūjitaṃ gāmassa vā pūjitanti gāmapūjitaṃ. Eseva nayo sesapadesupi. Apicettha janapadoti ekassa rañño rajje ekeko koṭṭhāso. Raṭṭhanti sakalarajjaṃ veditabbaṃ, sakalarajjampi hi kadāci kadāci tassa rukkhassa pūjaṃ karoti, tena vuttaṃ ‘‘raṭṭhapūjita’’nti. Ekindriyanti kāyindriyaṃ sandhāya vadanti. Jīvasaññinoti sattasaññino.

366.Mahallakanti sassāmikabhāvena saṃyācikakuṭito mahantabhāvo etassa atthīti mahallako. Yasmā vā vatthuṃ desāpetvā pamāṇātikkamenapi kātuṃ vaṭṭati, tasmā pamāṇamahantatāyapi mahallako , taṃ mahallakaṃ. Yasmā panassa taṃ pamāṇamahattaṃ sassāmikattāva labbhati, tasmā tadatthadassanatthaṃ ‘‘mahallako nāma vihāro sassāmiko vuccatī’’ti padabhājanaṃ vuttaṃ. Sesaṃ sabbaṃ kuṭikārasikkhāpade vuttanayeneva veditabbaṃ saddhiṃ samuṭṭhānādīhi. Sassāmikabhāvamattameva hi ettha kiriyato samuṭṭhānābhāvo pamāṇaniyamābhāvo ca viseso, pamāṇaniyamābhāvā ca catukkapārihānīti.

Vihārakārasikkhāpadavaṇṇanā niṭṭhitā.

8. Paṭhamaduṭṭhadosasikkhāpadavaṇṇanā



365. "在那个时候"是指修道院建造戒律。在那里,"在拘睒弥"是指在这个名字的城市。"在瞿师多园"是指在瞿师多的园林。据说是由名叫瞿师多的富翁建造的,所以称为"瞿师多园"。"车匿的"是指菩萨时期的侍者车匿。"尊者,请知道修道院的地点"是指尊者,请知道修道院的建立地点。这里的"修道院"不是指整个修道院,而是一个住处,因此说"我将为尊者建造修道院"。
"圣树"在这里是指受尊敬的意思,是值得崇拜的神圣地方的代名词,"圣"是公认的树,称为圣树。"村庄崇拜"是指被村庄崇拜或为村庄所崇拜。其他词也是同样的道理。这里"地区"是指一个国王统治下的一个部分。"国家"应理解为整个国家,因为有时整个国家也会对那棵树进行崇拜,所以说"国家崇拜"。"一根"是指身根。"有生命的想法"是指有众生的想法。
366. "大"是指由于有主人而比自己请求的小屋更大。或者因为指定地点后即使超过尺寸也可以建造,所以尺寸大也称为大,那就是大。但是因为它的大尺寸是由于有主人而获得的,所以为了说明这个意思,在词义解释中说"大修道院是指有主人的修道院"。其余的一切都应按照小屋建造戒律中所说的方式理解,包括起源等。这里只有有主人的状态是从行为产生的,没有尺寸限制是不同的,由于没有尺寸限制而减少了四种组合。
修道院建造戒律的解释结束。
8. 第一恶意诽谤戒律的解释

380.Tena samayena buddho bhagavāti duṭṭhadosasikkhāpadaṃ. Tattha veḷuvane kalandakanivāpeti veḷuvananti tassa uyyānassa nāmaṃ, taṃ kira veḷuhi ca parikkhittaṃ ahosi aṭṭhārasahatthena ca pākārena gopuraṭṭālakayuttaṃ nīlobhāsaṃ manoramaṃ tena ‘‘veḷuvana’’nti vuccati, kalandakānañcettha nivāpaṃ adaṃsu tena ‘‘kalandakanivāpa’’ti vuccati.

Pubbe kira aññataro rājā tattha uyyānakīḷanatthaṃ āgato, surāmadena matto divāseyyaṃ supi, parijanopissa sutto rājāti pupphaphalādīhi palobhiyamāno ito cito ca pakkami. Atha surāgandhena aññatarasmā susirarukkhā kaṇhasappo nikkhamitvā rañño abhimukho āgacchati, taṃ disvā rukkhadevatā ‘‘rañño jīvitaṃ dassāmī’’ti kāḷakavesena āgantvā kaṇṇamūle saddamakāsi, rājā paṭibujjhi, kaṇhasappo nivatto, so taṃ disvā ‘‘imāya kāḷakāya mama jīvitaṃ dinna’’nti kāḷakānaṃ tattha nivāpaṃ paṭṭhapesi, abhayaghosanañca ghosāpesi , tasmā taṃ tatopabhuti kalandakanivāpanti saṅkhyaṃ gataṃ. Kalandakāti hi kāḷakānaṃ etaṃ nāmaṃ.

Dabboti tassa therassa nāmaṃ. Mallaputtoti mallarājassa putto. Jātiyā sattavassena arahattaṃ sacchikatanti thero kira sattavassikova saṃvegaṃ labhitvā pabbajito khuraggeyeva arahattaṃ pāpuṇīti veditabbo. Yaṃkiñci sāvakena pattabbaṃ sabbaṃ tena anuppattanti sāvakena pattabbaṃ nāma tisso vijjā, catasso paṭisambhidā, cha abhiññā, nava lokuttaradhammāti idaṃ guṇajātaṃ, taṃ sabbaṃ tena anuppattaṃ hoti. Natthi cassa kiñci uttari karaṇīyanti catūsu saccesu, catūhi maggehi, soḷasavidhassa kiccassa katattā idānissa kiñci uttari karaṇīyaṃ natthi. Katassa vā paticayoti tasseva katassa kiccassa puna vaḍḍhanampi natthi, dhotassa viya vatthassa paṭidhovanaṃ pisitassa viya gandhassa paṭipisanaṃ, pupphitassa viya ca pupphassa paṭipupphananti. Rahogatassāti rahasi gatassa. Paṭisallīnassāti tato tato paṭikkamitvā sallīnassa, ekībhāvaṃ gatassāti vuttaṃ hoti.

Atha kho āyasmato dabbassa mallaputtassa etadahosi – ‘‘yannūnāhaṃ saṅghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyya’’nti thero kira attano katakiccabhāvaṃ disvā ‘‘ahaṃ imaṃ antimasarīraṃ dhāremi, tañca kho vātamukhe ṭhita padīpo viya aniccatāmukhe ṭhitaṃ, nacirasseva nibbāyanadhammaṃ yāva na nibbāyati tāva kinnu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya’’nti cintento iti paṭisañcikkhati – ‘‘tiroraṭṭhesu bahū kulaputtā bhagavantaṃ adisvāva pabbajanti, te bhagavantaṃ ‘passissāma ceva vandissāma cā’ti dūratopi āgacchanti, tatra yesaṃ senāsanaṃ nappahoti, te silāpaṭṭakepi seyyaṃ kappenti. Pahomi kho panāhaṃ attano ānubhāvena tesaṃ kulaputtānaṃ icchāvasena pāsādavihāraaḍḍhayogādīni mañcapīṭhakattharaṇādīni ca senāsenāni nimminitvā dātuṃ. Punadivase cettha ekacce ativiya kilantarūpā honti, te gāravena bhikkhūnaṃ purato ṭhatvā bhattānipi na uddisāpenti, ahaṃ kho pana nesaṃ bhattānipi uddisituṃ pahomī’’ti. Iti paṭisañcikkhantassa ‘‘atha kho āyasmato dabbassa mallaputtassa etadahosi – ‘yannūnāhaṃ saṅghassa senāsanañca paññapeyyaṃ bhattāni ca uddiseyya’’nti.


380. "那时,佛陀世尊"是指恶意诽谤戒律。其中,"在竹林栗鼠饲养处"中,"竹林"是那个园林的名字。据说它被竹子环绕,有18肘高的围墙,有塔楼和城门,呈蓝色,令人愉悦,因此称为"竹林"。在那里人们给栗鼠食物,所以称为"栗鼠饲养处"。
据说以前有一个国王来到那里游玩,因醉酒而午睡。他的随从以为国王睡着了,被花果等诱惑而四散。这时,因酒的气味,一条黑蛇从一棵空心树里爬出来,向国王爬去。看到这一幕,树神想"我要救国王的命",就变成黑色的样子来到国王耳边发出声音。国王醒来,黑蛇退回去了。国王看到后说"这只黑色的动物救了我的命",于是在那里设立了给黑色动物的食物,并宣布不伤害它们。从那时起,这个地方就被称为"栗鼠饲养处"。"栗鼠"是黑色动物的名字。
"陀婆"是那位长老的名字。"摩罗之子"是摩罗国王的儿子。"七岁时证得阿罗汉果"据说这位长老七岁时生起厌离心出家,在剃发时就证得阿罗汉果。"凡是声闻弟子所能证得的,他都已经证得"声闻弟子所能证得的是指三明、四无碍解、六神通、九出世间法等这些功德,他都已经证得。"他没有更高的修行"是指在四圣谛、四道、十六种作用已经完成,现在他没有更高的修行。"或者已做的再增长"是指已经完成的作用不需要再增长,就像洗过的衣服不需要再洗,磨过的香料不需要再磨,开过的花不需要再开一样。"独处"是指到了隐蔽处。"独坐"是指从各处退下来独自坐着,意思是进入独处状态。
"这时,尊者陀婆·摩罗子想:'我应该为僧团安排住处和分配食物'"长老看到自己已经完成了应做的事,就想:"我还保持着这最后的身体,但它就像风中的灯火一样处于无常之门,不久就会熄灭。在它还没有熄灭之前,我能为僧团做些什么服务呢?"他这样思考:"在外国有许多善男子未见佛陀就出家,他们为了见佛陀和礼拜佛陀而从远处来。其中有些人没有住处,就睡在石板上。我能用自己的神通力,按照他们的愿望变化出楼房、精舍、半月形房等,以及床、椅、垫子等住处给他们。第二天,有些人非常疲劳,因为恭敬而站在比丘们前面也不去分配食物。我能为他们分配食物。"他这样思考时,"这时,尊者陀婆·摩罗子想:'我应该为僧团安排住处和分配食物'"。


Nanu ca imāni dve ṭhānāni bhassārāmatādimanuyuttassa yuttāni, ayañca khīṇāsavo nippapañcārāmo, imassa kasmā imāni paṭibhaṃsūti? Pubbapatthanāya coditattā. Sabbabuddhānaṃ kira imaṃ ṭhānantaraṃ pattā sāvakā hontiyeva. Ayañca padumuttarassa bhagavato kāle aññatarasmiṃ kule paccājāto imaṃ ṭhānantaraṃ pattassa bhikkhuno ānubhāvaṃ disvā aṭṭhasaṭṭhiyā bhikkhusatasahassehi saddhiṃ bhagavantaṃ satta divasāni nimantetvā mahādānaṃ datvā pādamūle nipajjitvā ‘‘anāgate tumhādisassa buddhassa uppannakāle ahampi itthannāmo tumhākaṃ sāvako viya senāsanapaññāpako ca bhattuddesako ca assa’’nti patthanaṃ akāsi. Bhagavā anāgataṃsañāṇaṃ pesetvā addasa, disvā ca ito kappasatasahassassa accayena gotamo nāma buddho uppajjissati, tadā tvaṃ dabbo nāma mallaputto hutvā jātiyā sattavasso nikkhamma pabbajitvā arahattaṃ sacchikarissasi, imañca ṭhānantaraṃ lacchasī’’ti byākāsi. So tatopabhuti dānasīlādīni pūrayamāno devamanussasampattiṃ anubhavitvā amhākaṃ bhagavato kāle tena bhagavatā byākatasadisameva arahattaṃ sacchākāsi. Athassa rahogatassa ‘‘kinnu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya’’nti cintayato tāya pubbapatthanāya coditattā imāni dve ṭhānāni paṭibhaṃsūti.

Athassa etadahosi – ‘‘ahaṃ kho anissarosmi attani, satthārā saddhiṃ ekaṭṭhāne vasāmi, sace maṃ bhagavā anujānissati , imāni dve ṭhānāni samādiyissāmī’’ti bhagavato santikaṃ agamāsi. Tena vuttaṃ – ‘‘atha kho āyasmā dabbo mallaputto…pe… bhattāni ca uddisitu’’nti. Atha naṃ bhagavā ‘‘sādhu sādhu dabbā’’ti sampahaṃsetvā yasmā arahati evarūpo agatigamanaparibāhiro bhikkhu imāni dve ṭhānāni vicāretuṃ, tasmā ‘‘tena hi tvaṃ dabba saṅghassa senāsanañca paññapehi bhattāni ca uddisā’’ti āha. Bhagavato paccassosīti bhagavato vacanaṃ patiassosi abhimukho assosi, sampaṭicchīti vuttaṃ hoti.

Paṭhamaṃ dabbo yācitabboti kasmā bhagavā yācāpeti? Garahamocanatthaṃ. Passati hi bhagavā ‘‘anāgate dabbassa imaṃ ṭhānaṃ nissāya mettiyabhumajakānaṃ vasena mahāupaddavo uppajjissati, tatra keci garahissanti ‘ayaṃ tuṇhībhūto attano kammaṃ akatvā kasmā īdisaṃ ṭhānaṃ vicāretī’ti. Tato aññe vakkhanti ‘ko imassa doso eteheva yācitvā ṭhapito’ti evaṃ garahato muccissatī’’ti. Evaṃ garahamocanatthaṃ yācāpetvāpi puna yasmā asammate bhikkhusmiṃ saṅghamajjhe kiñci kathayamāne khiyyanadhammo uppajjati ‘‘ayaṃ kasmā saṅghamajjhe uccāsaddaṃ karoti, issariyaṃ dassetī’’ti. Sammate pana kathente ‘‘māyasmanto kiñci avacuttha, sammato ayaṃ, kathetu yathāsukha’’nti vattāro bhavanti. Asammatañca abhūtena abbhācikkhantassa lahukā āpatti hoti dukkaṭamattā. Sammataṃ pana abbhācikkhato garukatarā pācittiyāpatti hoti. Atha sammato bhikkhu āpattiyā garukabhāvena verīhipi duppadhaṃsiyataro hoti, tasmā taṃ āyasmantaṃ sammannāpetuṃ ‘‘byattena bhikkhunā’’tiādimāha. Kiṃ pana dve sammutiyo ekassa dātuṃ vaṭṭantīti? Na kevalaṃ dve, sace pahoti, terasāpi dātuṃ vaṭṭanti. Appahontānaṃ pana ekāpi dvinnaṃ vā tiṇṇaṃ vā dātuṃ vaṭṭati.



Nanu ca imāni dve ṭhānāni bhassārāmatādimanuyuttassa yuttāni, ayañca khīṇāsavo nippapañcārāmo, imassa kasmā imāni paṭibhaṃsūti? Pubbapatthanāya coditattā. Sabbabuddhānaṃ kira imaṃ ṭhānantaraṃ pattā sāvakā hontiyeva. Ayañca padumuttarassa bhagavato kāle aññatarasmiṃ kule paccājāto imaṃ ṭhānantaraṃ pattassa bhikkhuno ānubhāvaṃ disvā aṭṭhasaṭṭhiyā bhikkhusatasahassehi saddhiṃ bhagavantaṃ satta divasāni nimantetvā mahādānaṃ datvā pādamūle nipajjitvā ‘‘anāgate tumhādisassa buddhassa uppannakāle ahampi itthannāmo tumhākaṃ sāvako viya senāsanapaññāpako ca bhattuddesako ca assa’’nti patthanaṃ akāsi. Bhagavā anāgataṃsañāṇaṃ pesetvā addasa, disvā ca ito kappasatasahassassa accayena gotamo nāma buddho uppajjissati, tadā tvaṃ dabbo nāma mallaputto hutvā jātiyā sattavasso nikkhamma pabbajitvā arahattaṃ sacchikarissasi, imañca ṭhānantaraṃ lacchasī’’ti byākāsi. So tatopabhuti dānasīlādīni pūrayamāno devamanussasampattiṃ anubhavitvā amhākaṃ bhagavato kāle tena bhagavatā byākatasadisameva arahattaṃ sacchākāsi. Athassa rahogatassa ‘‘kinnu kho ahaṃ saṅghassa veyyāvaccaṃ kareyya’’nti cintayato tāya pubbapatthanāya coditattā imāni dve ṭhānāni paṭibhaṃsūti.
Athassa etadahosi – ‘‘ahaṃ kho anissarosmi attani, satthārā saddhiṃ ekaṭṭhāne vasāmi, sace maṃ bhagavā anujānissati , imāni dve ṭhānāni samādiyissāmī’’ti bhagavato santikaṃ agamāsi. Tena vuttaṃ – ‘‘atha kho āyasmā dabbo mallaputto…pe… bhattāni ca uddisitu’’nti. Atha naṃ bhagavā ‘‘sādhu sādhu dabbā’’ti sampahaṃsetvā yasmā arahati evarūpo agatigamanaparibāhiro bhikkhu imāni dve ṭhānāni vicāretuṃ, tasmā ‘‘tena hi tvaṃ dabba saṅghassa senāsanañca paññapehi bhattāni ca uddisā’’ti āha. Bhagavato paccassosīti bhagavato vacanaṃ patiassosi abhimukho assosi, sampaṭicchīti vuttaṃ hoti.
Paṭhamaṃ dabbo yācitabboti kasmā bhagavā yācāpeti? Garahamocanatthaṃ. Passati hi bhagavā ‘‘anāgate dabbassa imaṃ ṭhānaṃ nissāya mettiyabhumajakānaṃ vasena mahāupaddavo uppajjissati, tatra keci garahissanti ‘ayaṃ tuṇhībhūto attano kammaṃ akatvā kasmā īdisaṃ ṭhānaṃ vicāretī’ti. Tato aññe vakkhanti ‘ko imassa doso eteheva yācitvā ṭhapito’ti evaṃ garahato muccissatī’’ti. Evaṃ garahamocanatthaṃ yācāpetvāpi puna yasmā asammate bhikkhusmiṃ saṅghamajjhe kiñci kathayamāne khiyyanadhammo uppajjati ‘‘ayaṃ kasmā saṅghamajjhe uccāsaddaṃ karoti, issariyaṃ dassetī’’ti. Sammate pana kathente ‘‘māyasmanto kiñci avacuttha, sammato ayaṃ, kathetu yathāsukha’’nti vattāro bhavanti. Asammatañca abhūtena abbhācikkhantassa lahukā āpatti hoti dukkaṭamattā. Sammataṃ pana abbhācikkhato garukatarā pācittiyāpatti hoti. Atha sammato bhikkhu āpattiyā garukabhāvena verīhipi duppadhaṃsiyataro hoti, tasmā taṃ āyasmantaṃ sammannāpetuṃ ‘‘byattena bhikkhunā’’tiādimāha. Kiṃ pana dve sammutiyo ekassa dātu

382.Sabhāgānanti guṇasabhāgānaṃ, na mittasanthavasabhāgānaṃ. Tenevāha ‘‘ye te bhikkhū suttantikā tesaṃ ekajjha’’ntiādi . Yāvatikā hi suttantikā honti, te uccinitvā ekato tesaṃ anurūpameva senāsanaṃ paññapeti; evaṃ sesānaṃ. Kāyadaḷhībahulāti kāyassa daḷhībhāvakaraṇabahulā, kāyaposanabahulāti attho. Imāyapime āyasmanto ratiyāti imāya saggamaggassa tiracchānabhūtāya tiracchānakathāratiyā. Acchissantīti viharissanti.

Tejodhātuṃ samāpajjitvā tenevālokenāti tejokasiṇacatutthajjhānaṃ samāpajjitvā vuṭṭhāya abhiññāñāṇena aṅgulijalanaṃ adhiṭṭhāya teneva tejodhātusamāpattijanitena aṅgulijālālokenāti attho. Ayaṃ pana therassa ānubhāvo nacirasseva sakalajambudīpe pākaṭo ahosi, taṃ sutvā iddhipāṭihāriyaṃ daṭṭhukāmā apisu bhikkhū sañcicca vikāle āgacchanti. Te sañcicca dūre apadisantīti jānantāva dūre apadisanti. Kathaṃ? ‘‘Amhākaṃ āvuso dabba gijjhakūṭe’’ti iminā nayena.

Aṅguliyā jalamānāya purato purato gacchatīti sace eko bhikkhu hoti, sayameva gacchati. Sace bahū honti, bahū attabhāve nimmināti. Sabbe attanā sadisā eva senāsanaṃ paññapenti.

Ayaṃ mañcotiādīsu pana there ‘‘ayaṃ mañco’’ti vadante nimmitāpi attano attano gatagataṭṭhāne ‘‘ayaṃ mañco’’ti vadanti; evaṃ sabbapadesu. Ayañhi nimmitānaṃ dhammatā –

‘‘Ekasmiṃ bhāsamānasmiṃ, sabbe bhāsanti nimmitā;

Ekasmiṃ tuṇhimāsīne, sabbe tuṇhī bhavanti te’’ti.

Yasmiṃ pana vihāre mañcapīṭhādīni na paripūranti, tasmiṃ attano ānubhāvena pūrenti. Tena nimmitānaṃ avatthukavacanaṃ na hoti.

Senāsanaṃpaññapetvā punadeva veḷuvanaṃ paccāgacchatīti tehi saddhiṃ janapadakathaṃ kathento na nisīdati, attano vasanaṭṭhānameva paccāgacchati.



382. "分配的部分"是指品质的分配，而不是朋友的交情的分配。因此说"那些比丘是依照《经律》而行的"等。只要是依照《经律》而行的，他们就会被集合在一起，适当地安排他们的住处；其他的也是如此。"身体坚固"是指身体的坚固性，意为身体营养的充足。以这种方式，尊者们欢喜于此，欢喜于这条通往天界的道路，欢喜于与动物的谈话。将会居住在这里。
"进入火元素"是指进入火的元素，经过第四禅定而觉醒后，通过超凡的智慧掌握手指的火焰，因此说"通过火元素的进入而产生的手指的光辉"。这个长老的威力不久就在整个苯土（现代印度）显现出来，听到这个消息的比丘们聚集在一起，想要见证神通的奇迹。他们聚集在一起，远远地指着说。怎么说呢？"我们的朋友在秃鹫山上"以这种方式说。
"手指上有水流"是指如果有一个比丘，他自己就会前往。如果有很多人，他们会以各种身份去。所有人都会根据自己的情况安排住处。
在"这是我的座位"等的地方，长老们说"这是我的座位"，而被安排的也会说"这是我的座位"；在所有地方都是如此。因为这确实是安排的法则——
"在同一个说话的地方，所有的安排都是说的；
在同一个沉默的地方，所有的沉默都是存在的。"
然而在某个修道院，如果座位等没有被填满，那么就会根据自己的威力来填满。因此，安排的地方就没有固定的名称。
安排住处后又返回竹林，因此与他们一起谈论乡间的事而不坐下，直接返回自己的居住地。

383.Mettiyabhūmajakāti mettiyo ceva bhūmajako ca, chabbaggiyānaṃ aggapurisā ete. Lāmakāni ca bhattānīti senāsanāni tāva navakānaṃ lāmakāni pāpuṇantīti anacchariyametaṃ. Bhattāni pana salākāyo pacchiyaṃ vā cīvarabhoge vā pakkhipitvā āloḷetvā ekamekaṃ uddharitvā paññāpenti, tānipi tesaṃ mandapuñatāya lāmakāni sabbapacchimāneva pāpuṇanti. Yampi ekacārikabhattaṃ hoti, tampi etesaṃ pattadivase lāmakaṃ vā hoti, ete vā disvāva paṇītaṃ adatvā lāmakameva denti.

Abhisaṅkhārikanti nānāsambhārehi abhisaṅkharitvā kataṃ susajjitaṃ, susampāditanti attho. Kaṇājakanti sakuṇḍakabhattaṃ. Bilaṅgadutiyanti kañjikadutiyaṃ.

Kalyāṇabhattikoti kalyāṇaṃ sundaraṃ ativiya paṇītaṃ bhattamassāti kalyāṇabhattiko, paṇītadāyakattā bhatteneva paññāto. Catukkabhattaṃ detīti cattāri bhattāni deti, taddhitavohārena pana ‘‘catukkabhatta’’nti vuttaṃ. Upatiṭṭhitvā parivisatīti sabbakammante vissajjetvā mahantaṃ pūjāsakkāraṃ katvā samīpe ṭhatvā parivisati. Odanena pucchantīti odanahatthā upasaṅkamitvā ‘‘kiṃ bhante odanaṃ demā’’ti pucchanti, evaṃ karaṇattheyeva karaṇavacanaṃ hoti. Esa nayo sūpādīsu.

Svātanāyāti sve bhavo bhattaparibhogo svātano tassatthāya, svātanāya sve kattabbassa bhattaparibhogassatthāyāti vuttaṃ hoti. Uddiṭṭhaṃ hotīti pāpetvā dinnaṃ hoti. Mettiyabhūmajakānaṃ kho gahapatīti idaṃ thero asamannāharitvā āha. Evaṃbalavatī hi tesaṃ mandapuññatā, yaṃ sativepullappattānampi asamannāhāro hoti. Ye jeti ettha jeti dāsiṃ ālapati.

Hiyyo kho āvuso amhākanti rattiṃ sammantayamānā atītaṃ divasabhāgaṃ sandhāya ‘‘hiyyo’’ti vadanti. Na cittarūpanti na cittānurūpaṃ, yathā pubbe yattakaṃ icchanti, tattakaṃ supanti, na evaṃ supiṃsu, appakameva supiṃsūti vuttaṃ hoti.

Bahārāmakoṭṭhaketi veḷuvanavihārassa bahidvārakoṭṭhake. Pattakkhandhāti patitakkhandhā khandhaṭṭhikaṃ nāmetvā nisinnā. Pajjhāyantāti padhūpāyantā.

Yato nivātaṃtato savātanti yattha nivātaṃ appakopi vāto natthi, tattha mahāvāto uṭṭhitoti adhippāyo. Udakaṃ maññe ādittanti udakaṃ viya ādittaṃ.



383. "心地善良的居住者"是指心地善良者和居住者，六群中的上等人就是他们。对于新来的居住者来说，食物也算是粗糙的，这并不奇怪。食物的分配是将食物放入器皿或衣服里搅拌后，逐一取出并分配的，然而由于他们的福德薄弱，所有的食物都只能分配给后来的。即便是单独的行者的食物，在他们的收获日也会是粗糙的，看到这些人就不愿意给精致的食物，反而只给粗糙的。
"经过思考的"是指用各种材料精心准备而成的，装饰得当，处理得好的意思。"鸟食"是指小鸟的食物。"第二次的食物"是指小米的第二次。
"美好的食物"是指非常美丽的食物，极其精致的食物，因此称为美好食物，因为它是被精致的给予者所知的。"四种食物"是指给四种食物，而用附加词则称为"四种食物"。站立并围坐是指在所有的事务完成后，举行盛大的礼仪后，站在旁边围坐。用米饭询问是指从米饭手中走过，问道："师父，我们要给您米饭吗？"这样做的目的就是为了进行询问。这种方式在食物的准备中也是如此。
"为了自己"是指为了自己的食物消费，而为了这个目的而被称为"为了自己"。被提到的意思是被给与的意思。心地善良的居住者们确实没有被妨碍，这是因为他们的福德薄弱，甚至对于那些已经获得的也没有妨碍。那些在这里胜利的人是指那些胜利的女仆。
"昨天"是指在晚上聚集时，提到过去的日子，所以说"昨天"。不是奇特的意思，而是指心思的对应，正如以前所希望的那样，正如所希望的那样安宁，而不如所希望的那样安宁，只有很少数的人安宁。
"大门的外边"是指竹林寺的外门。"食物的堆积"是指坐着而不称为堆积的食物。"正在熏烤"是指正在熏制。
"从那里没有风"是指那里即使有微风也没有，那里有强风升起的意思。水我认为被烧了，意为水像被烧了一样。

384.Sarasi tvaṃ dabba evarūpaṃ kattāti tvaṃ dabba evarūpaṃ kattā sarasi. Atha vā sarasi tvaṃ dabba evarūpaṃ yathāyaṃ bhikkhunī āha, kattā dhāsi evarūpaṃ, yathāyaṃ bhikkhunī āhāti evaṃ yojetvāpettha attho daṭṭhabbo. Ye pana ‘‘katvā’’ti paṭhanti tesaṃ ujukameva.

Yathā maṃ bhante bhagavā jānātīti thero kiṃ dasseti. Bhagavā bhante sabbaññū, ahañca khīṇāsavo, natthi mayhaṃ vatthupaṭisevanā, taṃ maṃ bhagavā jānāti, tatrāhaṃ kiṃ vakkhāmi, yathā maṃ bhagavā jānāti tathevāhaṃ daṭṭhabboti.

Na kho dabba dabbā evaṃ nibbeṭhentīti ettha na kho dabba paṇḍitā yathā tvaṃ parappaccayena nibbeṭhesi, evaṃ nibbeṭhenti; api ca kho yadeva sāmaṃ ñātaṃ tena nibbeṭhentīti evamattho daṭṭhabbo. Sace tayā kataṃ katanti iminā kiṃ dasseti? Na hi sakkā parisabalena vā pakkhupatthambhena vā akārako kārako kātuṃ, kārako vā akārako kātuṃ, tasmā yaṃ sayaṃ kataṃ vā akataṃ vā tadeva vattabbanti dasseti. Kasmā pana bhagavā jānantopi ‘‘ahaṃ jānāmi, khīṇāsavo tvaṃ; natthi tuyhaṃ doso, ayaṃ bhikkhunī musāvādinī’’ti nāvocāti? Parānuddayatāya. Sace hi bhagavā yaṃ yaṃ jānāti taṃ taṃ vadeyya, aññena pārājikaṃ āpannena puṭṭhena ‘‘ahaṃ jānāmi tvaṃ pārājiko’’ti vattabbaṃ bhaveyya, tato so puggalo ‘‘ayaṃ pubbe dabbaṃ mallaputtaṃ suddhaṃ katvā idāni maṃ asuddhaṃ karoti; kassa dāni kiṃ vadāmi, yatra satthāpi sāvakesu chandāgatiṃ gacchati; kuto imassa sabbaññubhāvo’’ti āghātaṃ bandhitvā apāyūpago bhaveyya, tasmā bhagavā imāya parānuddayatāya jānantopi nāvoca.

Kiñca bhiyyo upavādaparivajjanatopi nāvoca. Yadi hi bhagavā evaṃ vadeyya, evaṃ upavādo bhaveyya ‘‘dabbassa mallaputtassa vuṭṭhānaṃ nāma bhāriyaṃ, sammāsambuddhaṃ pana sakkhiṃ labhitvā vuṭṭhito’’ti. Idañca vuṭṭhānalakkhaṇaṃ maññamānā ‘‘buddhakālepi sakkhinā suddhi vā asuddhi vā hoti mayaṃ jānāma, ayaṃ puggalo asuddho’’ti evaṃ pāpabhikkhū lajjimpi vināseyyunti. Apica anāgatepi bhikkhū otiṇṇe vatthusmiṃ codetvā sāretvā ‘‘sace tayā kataṃ, ‘kata’nti vadehī’’ti lajjīnaṃ paṭiññaṃ gahetvā kammaṃ karissantīti vinayalakkhaṇe tantiṃ ṭhapento ‘‘ahaṃ jānāmī’’ti avatvāva ‘‘sace tayā kataṃ, ‘kata’nti vadehī’’ti āha.

Nābhijānāmi supinantenapi methunaṃ dhammaṃ paṭisevitāti supinantenapi methunaṃ dhammaṃ na abhijānāmi, na paṭisevitā ahanti vuttaṃ hoti. Atha vā paṭisevitā hutvā supinantenapi methunaṃ dhammaṃ na jānāmīti vuttaṃ hoti. Ye pana ‘‘paṭisevitvā’’ti paṭhanti tesaṃ ujukameva. Pageva jāgaroti jāgaranto pana paṭhamaṃyeva na jānāmīti.

Tena hi bhikkhave mettiyaṃ bhikkhuniṃ nāsethāti yasmā dabbassa ca imissā ca vacanaṃ na ghaṭīyati tasmā mettiyaṃ bhikkhuniṃ nāsethāti vuttaṃ hoti.

Tattha tisso nāsanā – liṅganāsanā, saṃvāsanāsanā, daṇḍakammanāsanāti. Tāsu ‘‘dūsako nāsetabbo’’ti (pārā. 66) ayaṃ ‘‘liṅganāsanā’’. Āpattiyā adassane vā appaṭikamme vā pāpikāya diṭṭhiyā appaṭinissagge vā ukkhepanīyakammaṃ karonti, ayaṃ ‘‘saṃvāsanāsanā’’. ‘‘Cara pire vinassā’’ti (pāci. 429) daṇḍakammaṃ karonti, ayaṃ ‘‘daṇḍakammanāsanā’’. Idha pana liṅganāsanaṃ sandhāyāha – ‘‘mettiyaṃ bhikkhuniṃ nāsethā’’ti.


384. "你记得做过这样的事吗,陀婆?"意思是"陀婆,你记得做过这样的事吗?"或者可以理解为"陀婆,你记得这位比丘尼所说的那样吗?你做过这样的事,就像这位比丘尼所说的那样吗?"对于那些读作"做了"的人来说,意思是直接的。
"就像世尊所知道的那样,尊者"长老想表达什么?意思是:"尊者,世尊是全知的,我是漏尽者,我没有行为的执着,世尊知道我,我还能说什么呢?就像世尊所知道的那样,我也应该被看待。"
"陀婆啊,有智慧的人不会这样辩解"这里的意思是:"陀婆啊,有智慧的人不会像你依靠他人的话来辩解那样辩解;相反,他们会用自己所知道的来辩解。" "如果你做了,就说你做了"这句话想表达什么?它表明不能通过集会的力量或支持者的支持使没做的人变成做了的人,或使做了的人变成没做的人,因此应该说出自己做了或没做的事实。为什么世尊明知却不说"我知道,你是漏尽者;你没有过错,这位比丘尼在说谎"呢?这是出于对他人的同情。如果世尊说出他所知道的一切,那么当被问到其他犯波罗夷罪的人时,就应该说"我知道你犯了波罗夷罪",那样那个人就会想:"他以前说陀婆·摩罗子是清白的,现在却说我不清白;我现在还能对谁说什么呢,连导师对弟子们都有偏心;他哪里是全知的呢?"因此会心生怨恨而堕入恶道,所以世尊出于对他人的同情而没有说出来,尽管他知道。
此外,为了避免诽谤也没有说。如果世尊这样说,就会有这样的诽谤:"陀婆·摩罗子的辩护是很困难的,但是得到了正等正觉者作证而辩护成功了。"认为这是辩护的特征,恶比丘们会想:"即使在佛陀时代,也是通过证人来确定清白与否的,我们知道这个人是不清白的",这样他们甚至会毁坏有羞耻心的人。而且,在未来,比丘们在处理案件时,会询问并提醒:"如果你做了,就说你做了",从有羞耻心的人那里得到承认后进行处罚。为了建立戒律的规则,世尊没有说"我知道",而是说"如果你做了,就说你做了"。
"我不记得即使在梦中也从事过淫欲法"意思是"我不记得即使在梦中也从事过淫欲法,我没有从事过"。或者可以理解为"作为从事者,我甚至在梦中也不知道淫欲法"。对于那些读作"从事后"的人来说,意思是直接的。"更不用说清醒时了"意思是"清醒时我首先就不知道"。
"那么,比丘们,你们要驱逐弥提耶比丘尼"意思是因为陀婆和她的话不一致,所以要驱逐弥提耶比丘尼。
这里有三种驱逐:形相驱逐、共住驱逐、惩罚驱逐。其中,"应该驱逐污染者"是指形相驱逐。对于不见罪、不忏悔罪或不舍恶见的人进行举罪羯磨,这是共住驱逐。"去吧,贱人,消失吧"这样进行惩罚,这是惩罚驱逐。这里是指形相驱逐,所以说"驱逐弥提耶比丘尼"。


Ime ca bhikkhū anuyuñjathāti iminā imaṃ dīpeti ‘‘ayaṃ bhikkhunī attano dhammatāya akārikā addhā aññehi uyyojitā, tasmā yehi uyyojitā ime bhikkhū anuyuñjatha gavesatha jānāthā’’ti.

Kiṃ pana bhagavatā mettiyā bhikkhunī paṭiññāya nāsitā appaṭiññāya nāsitāti, kiñcettha yadi tāva paṭiññāya nāsitā, thero kārako hoti sadoso? Atha appaṭiññāya, thero akārako hoti niddoso.

Bhātiyarājakālepi mahāvihāravāsīnañca abhayagirivāsīnañca therānaṃ imasmiṃyeva pade vivādo ahosi. Abhayagirivāsinopi attano suttaṃ vatvā ‘‘tumhākaṃ vāde thero kārako hotī’’ti vadanti. Mahāvihāravāsinopi attano suttaṃ vatvā ‘‘tumhākaṃ vāde thero kārako hotī’’ti vadanti. Pañho na chijjati. Rājā sutvā there sannipātetvā dīghakārāyanaṃ nāma brāhmaṇajātiyaṃ amaccaṃ ‘‘therānaṃ kathaṃ suṇāhī’’ti āṇāpesi. Amacco kira paṇḍito bhāsantarakusalo so āha – ‘‘vadantu tāva therā sutta’’nti. Tato abhayagiritherā attano suttaṃ vadiṃsu – ‘‘tena hi, bhikkhave, mettiyaṃ bhikkhuniṃ sakāya paṭiññāya nāsethā’’ti. Amacco ‘‘bhante, tumhākaṃ vāde thero kārako hoti sadoso’’ti āha. Mahāvihāravāsinopi attano suttaṃ vadiṃsu – ‘‘tena hi, bhikkhave, mettiyaṃ bhikkhuniṃ nāsethā’’ti. Amacco ‘‘bhante, tumhākaṃ vāde thero akārako hoti niddoso’’ti āha. Kiṃ panettha yuttaṃ? Yaṃ pacchā vuttaṃ vicāritañhetaṃ aṭṭhakathācariyehi, bhikkhu bhikkhuṃ amūlakena antimavatthunā anuddhaṃseti, saṅghādiseso; bhikkhuniṃ anuddhaṃseti, dukkaṭaṃ. Kurundiyaṃ pana ‘‘musāvāde pācittiya’’nti vuttaṃ.

Tatrāyaṃ vicāraṇā, purimanaye tāva anuddhaṃsanādhippāyattā dukkaṭameva yujjati. Yathā satipi musāvāde bhikkhuno bhikkhusmiṃ saṅghādiseso, satipi ca musāvāde asuddhaṃ suddhadiṭṭhino akkosādhippāyena vadantassa omasavādeneva pācittiyaṃ, na sampajānamusāvādena; evaṃ idhāpi anuddhaṃsanādhippāyattā sampajānamusāvāde pācittiyaṃ na yujjati, dukkaṭameva yuttaṃ. Pacchimanayepi musāvādattā pācittiyameva yujjati, vacanappamāṇato hi anuddhaṃsanādhippāyena bhikkhussa bhikkhusmiṃ saṅghādiseso. Akkosādhippāyassa ca omasavādo. Bhikkhussa pana bhikkhuniyā dukkaṭantivacanaṃ natthi, sampajānamusāvāde pācittiyanti vacanamatthi, tasmā pācittiyameva yujjati.

Tatra pana idaṃ upaparikkhitabbaṃ – ‘‘anuddhaṃsanādhippāye asati pācittiyaṃ, tasmiṃ sati kena bhavitabba’’nti? Tatra yasmā musā bhaṇantassa pācittiye siddhepi amūlakena saṅghādisesena anuddhaṃsane visuṃ pācittiyaṃ vuttaṃ, tasmā anuddhaṃsanādhippāye sati sampajānamusāvāde pācittiyassa okāso na dissati, na ca sakkā anuddhaṃsentassa anāpattiyā bhavitunti purimanayovettha parisuddhataro khāyati. Tathā bhikkhunī bhikkhuniṃ amūlakena antimavatthunā anuddhaṃseti saṅghādiseso, bhikkhuṃ anuddhaṃseti dukkaṭaṃ, tatra saṅghādiseso vuṭṭhānagāmī dukkaṭaṃ, desanāgāmī etehi nāsanā natthi. Yasmā pana sā pakatiyāva dussīlā pāpabhikkhunī idāni ca sayameva ‘‘dussīlāmhī’’ti vadati tasmā naṃ bhagavā asuddhattāyeva nāsesīti.


385. "这些比丘们应当遵循"借此指出"这位比丘尼因其本性而不应被驱逐，因此那些被驱逐的人应当寻求这些比丘们的帮助，了解情况"。
那么，世尊是以承认的方式驱逐这位比丘尼，还是以不承认的方式驱逐呢？如果是以承认的方式驱逐，长老是否有过错？如果是以不承认的方式，长老则是无过错的。
在国王巴提雅的时代，伟大寺的住持和阿贝伽里山的住持之间也发生了争论。阿贝伽里山的住持在说自己的教义时表示："在你们的论点中，长老是有过错的。"伟大寺的住持也在说自己的教义时表示："在你们的论点中，长老是有过错的。"问题并没有消失。国王听到后召集长老们，命令长老们讨论"长老们的教义如何？"据说有位聪明的官员擅长口才，于是说道："让长老们说出教义。"于是，阿贝伽里山的长老们说："因此，比丘们，应当以自己的承认驱逐这位比丘尼。"官员说："尊者，你们的论点中，长老是有过错的。"伟大寺的住持们也说："因此，比丘们，应当驱逐这位比丘尼。"官员说："尊者，你们的论点中，长老是无过错的。"那么这里的道理是什么？后来的说法经过注释师们的讨论，认为比丘以不正当的理由驱逐比丘，而是有余罪；而对比丘尼则是以不正当的理由驱逐，属于轻罪。在《库伦经》中则说"因说谎而受罚"。
在这里的讨论是，基于先前的说法，因不正当理由而驱逐是属于轻罪。正如即使在说谎的情况下，比丘对比丘也有余罪，甚至在说谎的情况下，若比丘是清白的，因恶言而说出的话也属于轻罪，而不是因正当理由说谎；同样在这里，因不正当理由而说出的话不能被认为是轻罪。后来的说法中，因说谎而受罚是属于轻罪，因言语的量而比丘对比丘也有余罪。因恶言而说出的话也属于轻罪。然而对比丘而言，针对比丘尼的轻罪话语并不存在，因此在说谎的情况下是有轻罪的。
在这里需要考虑的是："在不正当理由缺失的情况下，轻罪如何存在？"因为说谎者的轻罪已经成立，即使在有余罪的情况下，因不正当理由而说出的话也被认为是轻罪，因此在不正当理由存在的情况下，因说谎而受罚的机会是不存在的，也不能因不正当理由而存在。比丘尼以不正当理由驱逐比丘尼是有余罪的，而比丘则是轻罪，在那里没有余罪。由于她本身就是不端的恶比丘，因此现在她自己也说"我就是不端的"。因此，世尊因其不清白而不应驱逐她。


Athakho mettiyabhūmajakāti evaṃ ‘‘mettiyaṃ bhikkhuniṃ nāsetha, ime ca bhikkhū anuyuñjathā’’ti vatvā uṭṭhāyāsanā vihāraṃ paviṭṭhe bhagavati tehi bhikkhūhi ‘‘detha dāni imissā setakānī’’ti nāsiyamānaṃ taṃ bhikkhuniṃ disvā te bhikkhū taṃ mocetukāmatāya attano aparādhaṃ āvikariṃsu, etamatthaṃ dassetuṃ ‘‘atha kho mettiyabhūmajakā’’tiādi vuttaṃ.

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"那时,梅提耶和布摩加"这样说完"驱逐梅提耶比丘尼,并调查这些比丘"后,世尊从座位起身进入精舍。那些比丘看到那位比丘尼被驱逐时说"现在给她白衣"。那些比丘为了解救她而承认了自己的过错,为了说明这个意思而说"那时,梅提耶和布摩加"等。
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6.Duṭṭho dosoti dūsito ceva dūsako ca. Uppanne hi dose puggalo tena dosena dūsito hoti pakatibhāvaṃ jahāpito, tasmā ‘‘duṭṭho’’ti vuccati. Parañca dūseti vināseti, tasmā ‘‘doso’’ti vuccati. Iti ‘‘duṭṭho doso’’ti ekassevetaṃ puggalassa ākāranānattena nidassanaṃ, tena vuttaṃ ‘‘duṭṭho dosoti dūsito ceva dūsako cā’’ti tattha saddalakkhaṇaṃ pariyesitabbaṃ. Yasmā pana so ‘‘duṭṭho doso’’ti saṅkhyaṃ gato paṭighasamaṅgīpuggalo kupitādibhāve ṭhitova hoti, tenassa padabhājane ‘‘kupito’’tiādi vuttaṃ. Tattha kupitoti kuppabhāvaṃ pakatito cavanabhāvaṃ patto. Anattamanoti na sakamano attano vase aṭṭhitacitto; apica pītisukhehi na attamano na attacittoti anattamano. Anabhiraddhoti na sukhito na vā pasāditoti anabhiraddho. Paṭighena āhataṃ cittamassāti āhatacitto. Cittathaddhabhāvacittakacavarasaṅkhātaṃ paṭighakhīlaṃ jātamassāti khilajāto. Appatītoti nappatīto pītisukhādīhi vajjito, na abhisaṭoti attho. Padabhājane pana yesaṃ dhammānaṃ vasena appatīto hoti, te dassetuṃ ‘‘tena ca kopenā’’tiādi vuttaṃ.

Tattha tena ca kopenāti yena duṭṭhoti ca kupitoti ca vutto ubhayampi hetaṃ pakatibhāvaṃ jahāpanato ekākāraṃ hoti. Tena ca dosenāti yena ‘‘doso’’ti vutto. Imehi dvīhi saṅkhārakkhandhameva dasseti.

Tāya ca anattamanatāyāti yāya ‘‘anattamano’’ti vutto. Tāya ca anabhiraddhiyāti yāya ‘‘anabhiraddho’’ti vutto. Imehi dvīhi vedanākkhandhaṃ dasseti.

Amūlakena pārājikenāti ettha nāssa mūlanti amūlakaṃ, taṃ panassa amūlakattaṃ yasmā codakavasena adhippetaṃ, na cuditakavasena. Tasmā tamatthaṃ dassetuṃ padabhājane ‘‘amūlakaṃ nāma adiṭṭhaṃ asutaṃ aparisaṅkita’’nti āha. Tena imaṃ dīpeti ‘‘yaṃ pārājikaṃ codakena cuditakamhi puggale neva diṭṭhaṃ na sutaṃ na parisaṅkitaṃ idaṃ etesaṃ dassanasavanaparisaṅkāsaṅkhātānaṃ mūlānaṃ abhāvato amūlakaṃ nāma, taṃ pana so āpanno vā hotu anāpanno vā etaṃ idha appamāṇanti.

Tattha adiṭṭhaṃ nāma attano pasādacakkhunā vā dibbacakkhunā vā adiṭṭhaṃ. Asutaṃ nāma tatheva kenaci vuccamānaṃ na sutaṃ. Aparisaṅkitaṃ nāma cittena aparisaṅkitaṃ.

‘‘Diṭṭhaṃ’’ nāma attanā vā parena vā pasādacakkhunā vā dibbacakkhunā vā diṭṭhaṃ. ‘‘Sutaṃ’’ nāma tatheva sutaṃ. ‘‘Parisaṅkita’’mpi attanā vā parena vā parisaṅkitaṃ. Tattha attanā diṭṭhaṃ diṭṭhameva, parehi diṭṭhaṃ attanā sutaṃ, parehi sutaṃ, parehi parisaṅkitanti idaṃ pana sabbampi attanā sutaṭṭhāneyeva tiṭṭhati.

Parisaṅkitaṃ pana tividhaṃ – diṭṭhaparisaṅkitaṃ, sutaparisaṅkitaṃ, mutaparisaṅkitanti. Tattha diṭṭhaparisaṅkitaṃ nāma eko bhikkhu uccārapassāvakammena gāmasamīpe ekaṃ gumbaṃ paviṭṭho, aññatarāpi itthī kenacideva karaṇīyena taṃ gumbaṃ pavisitvā nivattā, nāpi bhikkhu itthiṃ addasa; na itthī bhikkhuṃ, adisvāva ubhopi yathāruciṃ pakkantā, aññataro bhikkhu ubhinnaṃ tato nikkhamanaṃ sallakkhetvā ‘‘addhā imesaṃ kataṃ vā karissanti vā’’ti parisaṅkati, idaṃ diṭṭhaparisaṅkitaṃ nāma.


6. "恶意的憎恨"是指被污染的和污染者。当憎恨生起时,个人被那种憎恨所污染,失去了原有的状态,因此被称为"恶意的"。它也污染和破坏他人,因此被称为"憎恨"。所以"恶意的憎恨"是指同一个人的不同状态,因此说"恶意的憎恨是指被污染的和污染者"。在这里应该寻找语法规则。由于被称为"恶意的憎恨"的人处于愤怒等状态,因此在词义解释中说"愤怒"等。其中,"愤怒"是指从正常状态转变为愤怒状态。"不满意"是指心不在自己掌控之中;也可以说不以喜悦和快乐为满足。"不高兴"是指不快乐或不满意。"心被伤害"是指他的心被憎恨所伤害。"生起障碍"是指他生起了被称为心的僵硬和心的污垢的憎恨障碍。"不满足"是指不满足,缺乏喜悦和快乐,意思是不亲近。但在词义解释中,为了显示他因哪些法而不满足,所以说"因为那个愤怒"等。
其中,"因为那个愤怒"是指被称为恶意和愤怒的,这两者都是因为离开正常状态而成为一种状态。"因为那个憎恨"是指被称为"憎恨"的。这两者都显示行蕴。
"因为那个不满意"是指被称为"不满意"的。"因为那个不高兴"是指被称为"不高兴"的。这两者显示受蕴。
"无根据的波罗夷"中,"无根据"是指没有根据,而这种无根据是从指控者的角度来说的,不是从被指控者的角度来说的。因此,为了说明这个意思,在词义解释中说"无根据是指未见、未闻、未怀疑"。这表明"指控者对被指控的人所犯的波罗夷罪既未见、未闻、未怀疑,这就是因为缺乏所谓的见闻怀疑这些根据而称为无根据,但是无论他是否真的犯了罪,这里都不重要"。
其中,"未见"是指自己既没有用肉眼也没有用天眼看到。"未闻"是指同样没有听到任何人这样说。"未怀疑"是指心里没有怀疑。
"见"是指自己或他人用肉眼或天眼看到。"闻"是指同样听到。"怀疑"也是自己或他人怀疑。其中,自己看到的就是看到,他人看到的是自己听到的,他人听到的,他人怀疑的,这一切都归入自己听到的范畴。
怀疑有三种:见而怀疑、闻而怀疑、觉而怀疑。其中,见而怀疑是指一个比丘为了大小便走进村庄附近的灌木丛,一个女人也因某事进入那个灌木丛后离开,比丘没有看到女人,女人也没有看到比丘,两人都没有看到就各自离开了,另一个比丘注意到两人从那里出来,怀疑"他们一定做了或将要做什么",这就叫做见而怀疑。


Sutaparisaṅkitaṃ nāma idhekacco andhakāre vā paṭicchanne vā okāse mātugāmena saddhiṃ bhikkhuno tādisaṃ paṭisanthāravacanaṃ suṇāti, samīpe aññaṃ vijjamānampi ‘‘atthi natthī’’ti na jānāti, so ‘‘addhā imesaṃ kataṃ vā karissanti vā’’ti parisaṅkati, idaṃ sutaparisaṅkitaṃ nāma.

Mutaparisaṅkitaṃ nāma sambahulā dhuttā rattibhāge pupphagandhamaṃsasurādīni gahetvā itthīhi saddhiṃ ekaṃ paccantavihāraṃ gantvā maṇḍape vā bhojanasālādīsu vā yathāsukhaṃ kīḷitvā pupphādīni vikiritvā gatā, punadivase bhikkhū taṃ vippakāraṃ disvā ‘‘kassidaṃ kamma’’nti vicinanti. Tatra ca kenaci bhikkhunā pageva vuṭṭhahitvā vattasīsena maṇḍapaṃ vā bhojanasālaṃ vā paṭijaggantena pupphādīni āmaṭṭhāni honti, kenaci upaṭṭhākakulato ābhatehi pupphādīhi pūjā katā hoti, kenaci bhesajjatthaṃ ariṭṭhaṃ pītaṃ hoti, atha te ‘‘kassidaṃ kamma’’nti vicinantā bhikkhū tesaṃ hatthagandhañca mukhagandhañca ghāyitvā te bhikkhū parisaṅkanti, idaṃ mutaparisaṅkitaṃ nāma.

Tattha diṭṭhaṃ atthi samūlakaṃ, atthi amūlakaṃ; diṭṭhameva atthi saññāsamūlakaṃ, atthi saññāamūlakaṃ. Esa nayo sutepi. Parisaṅkite pana diṭṭhaparisaṅkitaṃ atthi samūlakaṃ, atthi amūlakaṃ; diṭṭhaparisaṅkitameva atthi saññāsamūlakaṃ , atthi saññāamūlakaṃ. Esa nayo sutamutaparisaṅkitesu. Tattha diṭṭhaṃ samūlakaṃ nāma pārājikaṃ āpajjantaṃ disvāva ‘‘diṭṭho mayā’’ti vadati, amūlakaṃ nāma paṭicchannokāsato nikkhamantaṃ disvā vītikkamaṃ adisvā ‘‘diṭṭho mayā’’ti vadati. Diṭṭhameva saññāsamūlakaṃ nāma disvāva diṭṭhasaññī hutvā codeti, saññāamūlakaṃ nāma pubbe pārājikavītikkamaṃ disvā pacchā adiṭṭhasaññī jāto, so saññāya amūlakaṃ katvā ‘‘diṭṭho mayā’’ti codeti. Etena nayena sutamutaparisaṅkitānipi vitthārato veditabbāni. Ettha ca sabbappakāreṇāpi samūlakena vā saññāsamūlakena vā codentassa anāpatti, amūlakena vā pana saññāamūlakena vā codentasseva āpatti.

Anuddhaṃseyyāti dhaṃseyya padhaṃseyya abhibhaveyya ajjhotthareyya. Taṃ pana anuddhaṃsanaṃ yasmā attanā codentopi parena codāpentopi karotiyeva, tasmāssa padabhājane ‘‘codeti vā codāpeti vā’’ti vuttaṃ.

Tattha codetīti ‘‘pārājikaṃ dhammaṃ āpannosī’’tiādīhi vacanehi sayaṃ codeti, tassa vācāya vācāya saṅghādiseso. Codāpetīti attanā samīpe ṭhatvā aññaṃ bhikkhu āṇāpeti, so tassa vacanena taṃ codeti, codāpakasseva vācāya vācāya saṅghādiseso. Atha sopi ‘‘mayā diṭṭhaṃ sutaṃ atthī’’ti codeti, dvinnampi janānaṃ vācāya vācāya saṅghādiseso.

Codanāppabhedakosallatthaṃ panettha ekavatthuekacodakādicatukkaṃ tāva veditabbaṃ. Tattha eko bhikkhu ekaṃ bhikkhuṃ ekena vatthunā codeti, imissā codanāya ekaṃ vatthu eko codako. Sambahulā ekaṃ ekavatthunā codenti, pañcasatā mettiyabhūmajakappamukhā chabbaggiyā bhikkhū āyasmantaṃ dabbaṃ mallaputtamiva, imissā codanāya ekaṃ vatthu nānācodakā. Eko bhikkhu ekaṃ bhikkhuṃ sambahulehi vatthūhi codeti, imissā codanāya nānāvatthūni eko codako. Sambahulā sambahule sambahulehi vatthūhi codenti, imissā codanāya nānāvatthūni nānācodakā.


Sutaparisaṅkitaṃ nāma idhekacco andhakāre vā paṭicchanne vā okāse mātugāmena saddhiṃ bhikkhuno tādisaṃ paṭisanthāravacanaṃ suṇāti, samīpe aññaṃ vijjamānampi ‘‘atthi natthī’’ti na jānāti, so ‘‘addhā imesaṃ kataṃ vā karissanti vā’’ti parisaṅkati, idaṃ sutaparisaṅkitaṃ nāma。
Mutaparisaṅkitaṃ nāma sambahulā dhuttā rattibhāge pupphagandhamaṃsasurādīni gahetvā itthīhi saddhiṃ ekaṃ paccantavihāraṃ gantvā maṇḍape vā bhojanasālādīsu vā yathāsukhaṃ kīḷitvā pupphādīni vikiritvā gatā, punadivase bhikkhū taṃ vippakāraṃ disvā ‘‘kassidaṃ kamma’’nti vicinanti。Tatra ca kenaci bhikkhunā pageva vuṭṭhahitvā vattasīsena maṇḍapaṃ vā bhojanasālaṃ vā paṭijaggantena pupphādīni āmaṭṭhāni honti, kenaci upaṭṭhākakulato ābhatehi pupphādīhi pūjā katā hoti, kenaci bhesajjatthaṃ ariṭṭhaṃ pītaṃ hoti, atha te ‘‘kassidaṃ kamma’’nti vicinantā bhikkhū tesaṃ hatthagandhañca mukhagandhañca ghāyitvā te bhikkhū parisaṅkanti, idaṃ mutaparisaṅkitaṃ nāma。
Tattha diṭṭhaṃ atthi samūlakaṃ, atthi amūlakaṃ; diṭṭhameva atthi saññāsamūlakaṃ, atthi saññāamūlakaṃ。Esa nayo sutepi。Parisaṅkite pana diṭṭhaparisaṅkitaṃ atthi samūlakaṃ, atthi amūlakaṃ; diṭṭhaparisaṅkitameva atthi saññāsamūlakaṃ, atthi saññāamūlakaṃ。Esa nayo sutamutaparisaṅkitesu。Tattha diṭṭhaṃ samūlakaṃ nāma pārājikaṃ āpajjantaṃ disvāva ‘‘diṭṭho mayā’’ti vadati, amūlakaṃ nāma paṭicchannokāsato nikkhamantaṃ disvā vītikkamaṃ adisvā ‘‘diṭṭho mayā’’ti vadati。Diṭṭhameva saññāsamūlakaṃ nāma disvāva diṭṭhasaññī hutvā codeti, saññāamūlakaṃ nāma pubbe pārājikavītikkamaṃ disvā pacchā adiṭṭhasaññī jāto, so saññāya amūlakaṃ katvā ‘‘diṭṭho mayā’’ti codeti。Etena nayena sutamutaparisaṅkitānipi vitthārato veditabbāni。Ettha ca sabbappakāreṇāpi samūlakena vā saññāsamūlakaena vā codentassa anāpatti, amūlakena vā pana saññāamūlakaena vā codentasseva āpatti。
Anuddhaṃseyyāti dhaṃseyya padhaṃseyya abhibhaveyya ajjhotthareyya。Taṃ pana anuddhaṃsanaṃ yasmā attanā codentopi parena codāpentopi karotiyeva, tasmāssa padabhājane ‘‘codeti vā codāpeti vā’’ti vuttaṃ。
Tattha codetīti ‘‘pārājikaṃ dhammaṃ āpannosī’’tiādīhi vacanehi sayaṃ codeti, tassa vācāya vācāya saṅghādiseso。Codāpetīti attanā samīpe ṭhatvā aññaṃ bhikkhu āṇāpeti, so tassa vacanena taṃ codeti, codāpakasseva vācāya vācāya saṅghādiseso。Atha sopi ‘‘mayā diṭṭhaṃ sutaṃ atthī’’ti codeti, dvinnampi janānaṃ vācāya vācāya saṅghādiseso。
Codanāppabhedakosallatthaṃ panettha ekavatthuekacodakādicatukkaṃ tāva veditabbaṃ。Tattha eko bhikkhu ekaṃ bhikkhuṃ ekena vatthunā codeti, imissā codanāya ekaṃ vatthu eko codako。Sambahulā ekaṃ ekavatthunā codenti, pañcasatā mettiyabhūmajakappamukhā chabbaggiyā bhikkhū āyasmantaṃ dabbaṃ mallaputtamiva, imissā codanāya ekaṃ vatthu nānācodakā。Eko bhikkhu ekaṃ bhikkhuṃ sambahulehi vatthūhi codeti, imissā codanāya nānāvatthūni eko codako。Sambahulā sambahule sambahulehi vatthūhi codenti, imissā codanāya nānāvatthūni nānācodakā。


Codetuṃ pana ko labhati, ko na labhatīti? Dubbalacodakavacanaṃ tāva gahetvā koci na labhati. Dubbalacodako nāma sambahulesu kathāsallāpena nisinnesu eko ekaṃ ārabbha anodissakaṃ katvā pārājikavatthuṃ katheti, añño taṃ sutvā itarassa gantvā āroceti. So taṃ upasaṅkamitvā ‘‘tvaṃ kira maṃ idañcidañca vadasī’’ti vadati. So ‘‘nāhaṃ evarūpaṃ jānāmi, kathāpavattiyaṃ pana mayā anodissakaṃ katvā vuttamatthi, sace ahaṃ tava imaṃ dukkhuppattiṃ jāneyyaṃ, ettakampi na katheyya’’nti ayaṃ dubbalacodako. Tassetaṃ kathāsallāpaṃ gahetvā taṃ bhikkhuṃ koci codetuṃ na labhati. Etaṃ pana aggahetvā sīlasampanno bhikkhu bhikkhuṃ vā bhikkhuniṃ vā sīlasampannā ca bhikkhunī bhikkhunīmeva codetuṃ labhatīti mahāpadumatthero āha. Mahāsumatthero pana ‘‘pañcapi sahadhammikā labhantī’’ti āha. Godattatthero pana ‘‘na koci na labhatī’’ti vatvā ‘‘bhikkhussa sutvā codeti, bhikkhuniyā sutvā codeti…pe… titthiyasāvakānaṃ sutvā codetī’’ti idaṃ suttamāhari. Tiṇṇampi therānaṃ vāde cuditakasseva paṭiññāya kāretabbo.

Ayaṃ pana codanā nāma dūtaṃ vā paṇṇaṃ vā sāsanaṃ vā pesetvā codentassa sīsaṃ na eti, puggalassa pana samīpe ṭhatvāva hatthamuddāya vā vacībhedena vā codentasseva sīsaṃ eti. Sikkhāpaccakkhānameva hi hatthamuddāya sīsaṃ na eti, idaṃ pana anuddhaṃsanaṃ abhūtārocanañca etiyeva. Yo pana dvinnaṃ ṭhitaṭṭhāne ekaṃ niyametvā codeti, so ce jānāti, sīsaṃ eti. Itaro jānāti, sīsaṃ na eti. Dvepi niyametvā codeti, eko vā jānātu dve vā, sīsaṃ etiyeva. Esava nayo sambahulesu. Taṅkhaṇeyeva ca jānanaṃ nāma dukkaraṃ, samayena āvajjitvā ñāte pana ñātameva hoti. Pacchā ce jānāti, sīsaṃ na eti. Sikkhāpaccakkhānaṃ abhūtārocanaṃ duṭṭhullavācā-attakāma-duṭṭhadosabhūtārocanasikkhāpadānīti sabbāneva hi imāni ekaparicchedāni.

Evaṃ kāyavācāvasena cāyaṃ duvidhāpi codanā. Puna diṭṭhacodanā, sutacodanā, parisaṅkitacodanāti tividhā hoti. Aparāpi catubbidhā hoti – sīlavipatticodanā, ācāravipatticodanā, diṭṭhivipatticodanā, ājīvavipatticodanāti. Tattha garukānaṃ dvinnaṃ āpattikkhandhānaṃ vasena sīlavipatticodanā veditabbā. Avasesānaṃ vasena ācāravipatticodanā, micchādiṭṭhiantaggāhikadiṭṭhivasena diṭṭhivipatticodanā, ājīvahetu paññattānaṃ channaṃ sikkhāpadānaṃ vasena ājīvavipatticodanā veditabbā.


那么,谁可以指控,谁不可以指控呢?首先,不接受弱势指控者的话,没有人可以指控。所谓弱势指控者,是指在许多人闲聊时,有人针对某人不指名地谈论波罗夷的事,另一个人听到后去告诉那个人。那个人就去找他说:"你说我如此这般?"他回答说:"我不知道这样的事,我只是在谈话中不指名地说了而已,如果我知道会给你带来这样的痛苦,连这么一点也不会说的。"这就是弱势指控者。不接受他的这种闲聊,任何人都不能指控那个比丘。但是不考虑这一点,具戒的比丘可以指控比丘或比丘尼,具戒的比丘尼只能指控比丘尼,这是大莲花长老所说的。但是大善长老说:"五种同法者都可以指控。"戈达塔长老则说:"没有人不可以指控",并引用了这段经文:"听到比丘的话而指控,听到比丘尼的话而指控...听到外道弟子的话而指控。"在三位长老的说法中,应该根据被指控者自己的承认来处理。
这种指控如果通过使者、书信或口信来进行,是不成立的,只有在当事人面前用手势或言语指控才成立。只有舍戒才不能用手势来表示,而这种诽谤和虚假指控是可以的。如果在两个人站立的地方指定其中一个人来指控,如果他知道,就成立;另一个人知道,就不成立。如果指定两个人来指控,无论是一个人知道还是两个人知道,都成立。对于多人也是同样的道理。在当时就知道是很困难的,但经过一段时间思考后知道的,也算是知道了。如果是之后才知道的,就不成立。舍戒、虚假指控、粗语、为自己利益、恶意诽谤等戒条,都是同一类的。
这样,指控有身体和语言两种方式。又可分为见而指控、闻而指控、怀疑而指控三种。还可以分为四种:戒行缺失指控、行为缺失指控、见解缺失指控、生活方式缺失指控。其中,戒行缺失指控是指两种重罪的指控。行为缺失指控是指其他罪的指控。见解缺失指控是指邪见和极端见解的指控。生活方式缺失指控是指为了生活而制定的六条戒律的指控。


Aparāpi catubbidhā hoti – vatthusandassanā, āpattisandassanā, saṃvāsapaṭikkhepo, sāmīcipaṭikkhepoti. Tattha vatthusandassanā nāma ‘‘tvaṃ methunaṃ dhammaṃ paṭisevittha, adinnaṃ ādiyittha, manussaṃ ghātayittha, abhūtaṃ ārocayitthā’’ti evaṃ pavattā. Āpattisandassanā nāma ‘‘tvaṃ methunadhammapārājikāpattiṃ āpanno’’ti evamādinayappavattā. Saṃvāsapaṭikkhepo nāma ‘‘natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti evaṃ pavattā; ettāvatā pana sīsaṃ na eti, ‘‘assamaṇosi asakyaputtiyosī’’tiādivacanehi saddhiṃ ghaṭiteyeva sīsaṃ eti. Sāmīcipaṭikkhepo nāma abhivādana-paccuṭṭhāna-añjalikamma-bījanādikammānaṃ akaraṇaṃ. Taṃ paṭipāṭiyā vandanādīni karoto ekassa akatvā sesānaṃ karaṇakāle veditabbaṃ. Ettāvatā ca codanā nāma hoti, āpatti pana sīsaṃ na eti. ‘‘Kasmā mama vandanādīni na karosī’’ti pucchite pana ‘‘assamaṇosi asakyaputtiyosī’’tiādivacanehi saddhiṃ ghaṭiteyeva sīsaṃ eti. Yāgubhattādinā pana yaṃ icchati taṃ āpucchati, na tāvatā codanā hoti.

Aparāpi pātimokkhaṭṭhapanakkhandhake ‘‘ekaṃ, bhikkhave, adhammikaṃ pātimokkhaṭṭhapanaṃ ekaṃ dhammika’’nti ādiṃ ‘‘katvā yāva dasa adhammikāni pātimokkhaṭṭhapanāni dasa dhammikānī’’ti (cūḷava. 387) evaṃ adhammikā pañcapaññāsa dhammikā pañcapaññāsāti dasuttarasataṃ codanā vuttā. Tā diṭṭhena codentassa dasuttarasataṃ, sutena codentassa dasuttarasataṃ, parisaṅkitena codentassa dasuttarasatanti tiṃsāni tīṇi satāni honti. Tāni kāyena codentassa, vācāya codentassa, kāyavācāhi codentassāti tiguṇāni katāni navutāni nava satāni honti. Tāni attanā codentassāpi parena codāpentassāpi tattakānevāti vīsatiūnāni dve sahassāni honti, puna diṭṭhādibhede samūlakāmūlakavasena anekasahassā codanā hontīti veditabbā.

Imasmiṃ pana ṭhāne ṭhatvā aṭṭhakathāya ‘‘attādānaṃ ādātukāmena upāli bhikkhunā pañcaṅgasamannāgataṃ attādānaṃ ādātabba’’nti (cūḷava. 398) ca ‘‘codakena upāli bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ paccavekkhitvā paro codetabbo’’ti (cūḷava. 399) ca evaṃ upālipañcakādīsu vuttāni bahūni suttāni āharitvā attādānalakkhaṇañca codakavattañca cuditakavattañca saṅghena kātabbakiccañca anuvijjakavattañca sabbaṃ vitthārena kathitaṃ, taṃ mayaṃ yathāāgataṭṭhāneyeva vaṇṇayissāma.


另外还有四种:事实说明、罪过说明、拒绝共住、拒绝礼遇。其中,事实说明是指"你行淫欲法、偷盗、杀人、说虚妄语"等这样的说法。罪过说明是指"你犯了淫欲法波罗夷罪"等这样的说法。拒绝共住是指"我不与你一起布萨、自恣或僧团羯磨"等这样的说法;但仅此还不构成指控,必须与"你不是沙门,不是释迦子"等话一起说才构成指控。拒绝礼遇是指不行礼拜、起立、合掌、扇扇等行为。这应该在按顺序向其他人行礼时,不对某一个人行礼的情况下才能判断。这样就构成了指控,但还不构成犯戒。如果被问到"为什么不向我行礼等?"时,必须与"你不是沙门,不是释迦子"等话一起说才构成指控。但如果只是询问粥饭等需要的东西,还不构成指控。
另外,在《遮止诵戒犍度》中说:"比丘们,一种非法的遮止诵戒,一种如法的遮止诵戒",直到"十种非法的遮止诵戒,十种如法的遮止诵戒",这样说了五十五种非法的和五十五种如法的,共一百一十种指控。这些以见而指控有一百一十种,以闻而指控有一百一十种,以怀疑而指控有一百一十种,共三百三十种。这些以身体指控,以语言指控,以身语指控,三倍后成为九百九十种。这些自己指控或让他人指控都是同样的数量,共一千九百八十种。再加上见闻怀疑等的区别和有根据无根据的区别,就有数千种指控,应该知道。
在这个地方,注释书引用了《优波离五法经》中说的"优波离,想要承担责任的比丘,应该具备五个条件才能承担责任"和"优波离,想要指控他人的比丘,应该内心省察五个法后才能指控他人"等许多经文,详细解释了承担责任的特征、指控者的职责、被指控者的职责、僧团应做的事和调查者的职责等,我们将在适当的地方解释这些内容。


Vuttappabhedāsu pana imāsu codanāsu yāya kāyaci codanāya vasena saṅghamajjhe osaṭe vatthusmiṃ cuditakacodakā vattabbā ‘‘tumhe amhākaṃ vinicchayena tuṭṭhā bhavissathā’’ti. Sace ‘‘bhavissāmā’’ti vadanti, saṅghena taṃ adhikaraṇaṃ sampaṭicchitabbaṃ. Atha pana ‘‘vinicchinatha tāva, bhante, sace amhākaṃ khamissati, gaṇhissāmā’’ti vadanti. ‘‘Cetiyaṃ tāva vandathā’’tiādīni vatvā dīghasuttaṃ katvā vissajjitabbaṃ. Te ce cirarattaṃ kilantā pakkantaparisā upacchinnapakkhā hutvā puna yācanti, yāvatatiyaṃ paṭikkhipitvā yadā nimmadā honti tadā nesaṃ adhikaraṇaṃ vinicchinitabbaṃ. Vinicchinantehi ca sace alajjussannā hoti, parisā ubbāhikāya taṃ adhikaraṇaṃ vinicchinitabbaṃ. Sace bālussannā hoti parisā ‘‘tumhākaṃ sabhāge vinayadhare pariyesathā’’ti vinayadhare pariyesāpetvā yena dhammena yena vinayena yena satthusāsanena taṃ adhikaraṇaṃ vūpasamati, tathā taṃ adhikaraṇaṃ vūpasametabbaṃ.

Tattha ca ‘‘dhammo’’ti bhūtaṃ vatthu. ‘‘Vinayo’’ti codanā sāraṇā ca. ‘‘Satthusāsana’’nti ñattisampadā ca anusāvanasampadā ca. Tasmā codakena vatthusmiṃ ārocite cuditako pucchitabbo ‘‘santametaṃ, no’’ti. Evaṃ vatthuṃ upaparikkhitvā bhūtena vatthunā codetvā sāretvā ca ñattisampadāya anusāvanasampadāya ca taṃ adhikaraṇaṃ vūpasametabbaṃ. Tatra ce alajjī lajjiṃ codeti, so ca alajjī bālo hoti abyatto nāssa nayo dātabbo. Evaṃ pana vattabbo – ‘‘kimhi naṃ codesī’’ti? Addhā so vakkhati – ‘‘kimidaṃ, bhante, kimhi naṃ nāmā’’ti. Tvaṃ kimhi nampi na jānāsi, na yuttaṃ tayā evarūpena bālena paraṃ codetunti uyyojetabbo nāssa anuyogo dātabbo. Sace pana so alajjī paṇḍito hoti byatto diṭṭhena vā sutena vā ajjhottharitvā sampādetuṃ sakkoti etassa anuyogaṃ datvā lajjisseva paṭiññāya kammaṃ kātabbaṃ.

Sace lajjī alajjiṃ codeti, so ca lajjī bālo hoti abyatto, na sakkoti anuyogaṃ dātuṃ. Tassa nayo dātabbo – ‘‘kimhi naṃ codesi sīlavipattiyā vā ācāravipattiādīsu vā ekissā’’ti. Kasmā pana imasseva evaṃ nayo dātabbo, na itarassa? Nanu na yuttaṃ vinayadharānaṃ agatigamananti? Na yuttameva. Idaṃ pana agatigamanaṃ na hoti, dhammānuggaho nāma eso alajjiniggahatthāya hi lajjipaggahatthāya ca sikkhāpadaṃ paññattaṃ. Tatra alajjī nayaṃ labhitvā ajjhottharanto ehīti, lajjī pana nayaṃ labhitvā diṭṭhe diṭṭhasantānena, sute sutasantānena patiṭṭhāya kathessati, tasmā tassa dhammānuggaho vaṭṭati. Sace pana so lajjī paṇḍito hoti byatto, patiṭṭhāya katheti, alajjī ca ‘‘etampi natthi, etampi natthī’’ti paṭiññaṃ na deti, alajjissa paṭiññāya eva kātabbaṃ.


在上述的指控中，根据身体的指控，若在僧团中发生了事实上的指控，应该说“你们将会因我们的裁决而满足”。如果说“我们将会满足”，则应当接受这个事项。然后再说“请先裁决，尊者，如果我们能够被宽恕，我们将会接受”。应当说“请你们先礼拜圣地”等等，长篇叙述后再结束。如果那些在长时间内疲惫的请求者以群体的形式聚集，再次请求时，若在第三次拒绝后，当他们得到安慰时，应该裁决他们的事项。若在裁决时不羞愧，群体应当以此事项进行裁决。如果群体感到愚笨，就应当说“你们应该在你们的集会中寻求教法的持有者”，依照教法、戒律和善知识的教导来安抚该事项，并且这个事项也应当得以安抚。
在这里，“法”是指真实的事实。“戒律”是指指控和安慰。“善知识的教导”是指亲属的帮助和训诫的帮助。因此，当指控在事实中被提出时，被指控者应被询问“这是存在的，还是不存在的”。这样通过对事实的考察，以真实的事实进行指控并安慰亲属的帮助和训诫的帮助，应该安抚该事项。如果羞愧者对羞愧者进行指控，该羞愧者是愚笨的，且不应以此为依据。应当这样说：“你在什么事情上指控他？”他确实会说：“这是怎么回事，尊者，是什么事情？”你连这点也不知道，凭借你这样的愚笨来指控他人是不可行的。因此，若他是个无耻之徒而聪明，能够通过见闻来引导他人，则应当给予他指控的机会。
若羞愧者对无耻之徒进行指控，该羞愧者是愚笨的，且不应以此为依据。应当对此进行指控：“你为何在淫欲缺失或行为缺失等方面指控他？”那么，为什么对他这样指控，而不是对其他人呢？难道对戒律持有者不应有这种行动吗？这是不应有的。这种不应有的行动是因为对法的遵循而产生的，正是为了让无耻之徒和羞愧者都能遵循戒律。此时，无耻者在指控时应当说“来吧”，而羞愧者则应当在见到事实时、听到事实时依据其所见所闻进行陈述，因此他应当遵循法。如果该羞愧者是聪明的，能够依据事实进行陈述，而无耻者则不应给予“这也不存在，那也不存在”的承诺，只有在无耻者的承诺下，才应当进行该行为。


Tadatthadīpanatthañca idaṃ vatthu veditabbaṃ. Tepiṭakacūḷābhayatthero kira lohapāsādassa heṭṭhā bhikkhūnaṃ vinayaṃ kathetvā sāyanhasamaye vuṭṭhāti, tassa vuṭṭhānasamaye dve attapaccatthikā kathaṃ pavattesuṃ. Eko ‘‘etampi natthi, etampi natthī’’ti paṭiññaṃ na deti. Atha appāvasese paṭhamayāme therassa tasmiṃ puggale ‘‘ayaṃ patiṭṭhāya katheti, ayaṃ pana paṭiññaṃ na deti, bahūni ca vatthūni osaṭāni addhā etaṃ kataṃ bhavissatī’’ti asuddhaladdhi uppannā. Tato bījanīdaṇḍakena pādakathalikāya saññaṃ datvā ‘‘ahaṃ āvuso vinicchinituṃ ananucchaviko aññena vinicchināpehī’’ti āha. Kasmā bhanteti? Thero tamatthaṃ ārocesi, cuditakapuggalassa kāye ḍāho uṭṭhito, tato so theraṃ vanditvā ‘‘bhante, vinicchinituṃ anurūpena vinayadharena nāma tumhādiseneva bhavituṃ vaṭṭati. Codakena ca īdiseneva bhavituṃ vaṭṭatī’’ti vatvā setakāni nivāsetvā ‘‘ciraṃ kilamitattha mayā’’ti khamāpetvā pakkāmi.

Evaṃ lajjinā codiyamāno alajjī bahūsupi vatthūsu uppannesu paṭiññaṃ na deti, so neva ‘‘suddho’’ti vattabbo na ‘‘asuddho’’ti. Jīvamatako nāma āmakapūtiko nāma cesa.

Sace panassa aññampi tādisaṃ vatthuṃ uppajjati na vinicchinitabbaṃ . Tathā nāsitakova bhavissati. Sace pana alajjīyeva alajjiṃ codeti, so vattabbo ‘‘āvuso tava vacanenāyaṃ kiṃ sakkā vattu’’nti itarampi tatheva vatvā ubhopi ‘‘ekasambhogaparibhogā hutvā jīvathā’’ti vatvā uyyojetabbā, sīlatthāya tesaṃ vinicchayo na kātabbo. Pattacīvarapariveṇādiatthāya pana patirūpaṃ sakkhiṃ labhitvā kātabbo.

Atha lajjī lajjiṃ codeti, vivādo ca nesaṃ kismiñcideva appamattako hoti, saññāpetvā ‘‘mā evaṃ karothā’’ti accayaṃ desāpetvā uyyojetabbā. Atha panettha cuditakena sahasā viraddhaṃ hoti, ādito paṭṭhāya alajjī nāma natthi. So ca pakkhānurakkhaṇatthāya paṭiññaṃ na deti, ‘‘mayaṃ saddahāma, mayaṃ saddahāmā’’ti bahū uṭṭhahanti. So tesaṃ paṭiññāya ekavāraṃ dvevāraṃ suddho hotu. Atha pana viraddhakālato paṭṭhāya ṭhāne na tiṭṭhati, vinicchayo na dātabbo.

Evaṃ yāya kāyaci codanāya vasena saṅghamajjhe osaṭe vatthusmiṃ cuditakacodakesu paṭipattiṃ ñatvā tassāyeva codanāya sampattivipattijānanatthaṃ ādimajjhapariyosānādīnaṃ vasena vinicchayo veditabbo. Seyyathidaṃ codanāya ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Codanāya ‘‘ahaṃ taṃ vattukāmo, karotu me āyasmā okāsa’’nti evaṃ okāsakammaṃ ādi, otiṇṇena vatthunā codetvā sāretvā vinicchayo majjhe, āpattiyaṃ vā anāpattiyaṃ vā patiṭṭhāpanena samatho pariyosānaṃ.

Codanāya kati mūlāni, kati vatthūni, kati bhūmiyo? Codanāya dve mūlāni – samūlikā vā amūlikā vā; tīṇi vatthūni – diṭṭhaṃ, sutaṃ, parisaṅkitaṃ; pañca bhūmiyo – kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṃhitena vakkhāmi no anatthasaṃhitena, mettacitto vakkhāmi no dosantaroti. Imāya ca pana codanāya codakena puggalena ‘‘parisuddhakāyasamācāro nu khomhī’’tiādinā (cūḷava. 399) nayena upālipañcake vuttesu pannarasasu dhammesu patiṭṭhātabbaṃ, cuditakena dvīsu dhammesu patiṭṭhātabbaṃ sacce ca akuppe cāti.


关于此事应当理解如下：据说，长老罗哈帕萨达在比丘们的戒律下，晚上起床时，发生了两种相反的谈话。一个人说：“这也不存在，那也不存在”，他并不给予承诺。然后在稍微的时间内，第一次的长老对这个人说：“这个人是以此为基础进行谈话的，而这个人则不给予承诺，许多事情都被排除了，确实这将会被认为是这样。”因此，给予了惩罚的警告，说：“我啊，朋友，作为无私者来裁决，另一个人也应当被裁决。” 为什么这样说呢？长老对此进行了说明，因被指控者的身体受到惩罚，因此他向长老致敬后说：“尊者，依照适当的戒律，你这样的存在是可以的。作为指控者也应当如此。”然后他脱下白衣，表示“我在这里已经受了很长时间的苦”，请求宽恕后离开。
因此，被羞愧者所指控的愚笨者在许多事物上不给予承诺，因此他既不能被称为“清净”，也不能被称为“污秽”。生死未了者，或称为恶劣者。
如果他在其他方面也发生类似的事情，则不应当被裁决。否则将会被认为是无效的。如果愚笨者对愚笨者进行指控，则应当说：“朋友，你的话能否成立？”若他也同样如此说，双方应当说：“作为共同享用的，愿你们生存。”因此应当被召唤，关于戒律的裁决不应当成立。为了获得适合的衣物、钵等，应当得到相应的能力。
然后，羞愧者对羞愧者进行指控，双方在某些方面的争论会非常微小，应当给予警告说：“不要这样做。”然而在这里，被指控者突然被拒绝，从一开始就没有羞愧者。这人为了保护自己不被指控，不给予承诺，“我们相信，我们相信”，许多人会站起来。根据他们的承诺，至少要一次或两次保持清净。然后，从拒绝的时间起，不应当待在那个地方，不应当给予裁决。
因此，依照身体的指控，若在僧团中发生了事实上的指控，应该了解指控的处理，依照开始、中间、结束等的情况进行裁决。比如说，指控的开始是什么，中间是什么，结束是什么？指控是“我想做这个，请给我机会”，这样进行开始的动作，经过对事实的指控，给予安慰后，裁决是在中间，是否犯戒或不犯戒的安置。
指控有多少根源，有多少事项，有多少层次？指控有两个根源——有根的或无根的；有三个事项——见到的、听到的、怀疑的；有五个层次——在适当的时间说，而不是在不适当的时间说；在真实的情况下说，而不是在虚假的情况下说；在柔和的情况下说，而不是在严厉的情况下说；在有意义的情况下说，而不是在无意义的情况下说；在慈悲的心态下说，而不是在愤怒的心态下说。通过这样的指控，指控者应当以“我的身体行为是否清净？”等方式，依据《优波离五法经》中提到的十五种法进行裁决，被指控者应当在两个法中进行裁决，若真实且不被动摇。


Appevanāma naṃ imamhā brahmacariyā cāveyyanti api eva nāma naṃ puggalaṃ imamhā seṭṭhacariyā cāveyyaṃ, ‘‘sādhu vatassa sacāhaṃ imaṃ puggalaṃ imamhā brahmacariyā cāveyya’’nti iminā adhippāyena anuddhaṃseyyāti vuttaṃhoti. Padabhājane pana ‘‘brahmacariyā cāveyya’’nti imasseva pariyāyamatthaṃ dassetuṃ ‘‘bhikkhubhāvā cāveyya’’ntiādi vuttaṃ.

Khaṇādīni samayavevacanāni. Taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ vītivatteti tasmiṃ khaṇe tasmiṃ laye tasmiṃ muhutte vītivatte. Bhummappattiyā hi idaṃ upayogavacanaṃ.

Samanuggāhiyamānaniddese yena vatthunā anuddhaṃsito hotīti catūsu pārājikavatthūsu yena vatthunā codakena cuditako anuddhaṃsito abhibhūto ajjhotthaṭo hoti. Tasmiṃ vatthusmiṃ samanuggāhiyamānoti tasmiṃ codakena vuttavatthusmiṃ so codako anuvijjakena ‘‘kiṃ te diṭṭhaṃ, kinti te diṭṭha’’ntiādinā nayena anuvijjiyamāno vīmaṃsiyamāno upaparikkhiyamāno.

Asamanuggāhiyamānaniddese na kenaci vuccamānoti anuvijjakena vā aññena vā kenaci, atha vā diṭṭhādīsu vatthūsu kenaci avuccamāno. Etesañca dvinnaṃ mātikāpadānaṃ parato ‘‘bhikkhu ca dosaṃ patiṭṭhātī’’tiiminā sambandho veditabbo. Idañhi vuttaṃ hoti – ‘‘evaṃ samanuggāhiyamāno vā asamanuggāhiyamāno vā bhikkhu ca dosaṃ patiṭṭhāti paṭicca tiṭṭhati paṭijānāti saṅghādiseso’’ti. Idañca amūlakabhāvassa pākaṭakāladassanatthameva vuttaṃ. Āpattiṃ pana anuddhaṃsitakkhaṇeyeva āpajjati.

Idāni ‘‘amūlakañceva taṃ adhikaraṇaṃ hotī’’ti ettha yasmā amūlakalakkhaṇaṃ pubbe vuttaṃ, tasmā taṃ avatvā apubbameva dassetuṃ ‘‘adhikaraṇaṃ nāmā’’tiādimāha. Tattha yasmā adhikaraṇaṃ adhikaraṇaṭṭhena ekampi vatthuvasena nānā hoti, tenassa taṃ nānattaṃ dassetuṃ ‘‘cattāri adhikaraṇāni vivādādhikaraṇa’’ntiādimāha. Ko pana so adhikaraṇaṭṭho, yenetaṃ ekaṃ hotīti? Samathehi adhikaraṇīyatā. Tasmā yaṃ adhikicca ārabbha paṭicca sandhāya samathā vattanti, taṃ ‘‘adhikaraṇa’’nti veditabbaṃ.

Aṭṭhakathāsu pana vuttaṃ – ‘‘adhikaraṇanti keci gāhaṃ vadanti, keci cetanaṃ, keci akkhantiṃ keci vohāraṃ, keci paṇṇatti’’nti. Puna evaṃ vicāritaṃ ‘‘yadi gāho adhikaraṇaṃ nāma, eko attādānaṃ gahetvā sabhāgena bhikkhunā saddhiṃ mantayamāno tattha ādīnavaṃ disvā puna cajati, tassa taṃ adhikaraṇaṃ samathappattaṃ bhavissati. Yadi cetanā adhikaraṇaṃ, ‘‘idaṃ attādānaṃ gaṇhāmī’’ti uppannā cetanā nirujjhati. Yadi akkhanti adhikaraṇaṃ, akkhantiyā attādānaṃ gahetvāpi aparabhāge vinicchayaṃ alabhamāno vā khamāpito vā cajati. Yadi vohāro adhikaraṇaṃ, kathento āhiṇḍitvā aparabhāge tuṇhī hoti niravo, evamassa taṃ adhikaraṇaṃ samathappattaṃ bhavissati, tasmā paṇṇatti adhikaraṇanti.

Taṃ panetaṃ ‘‘methunadhammapārājikāpatti methunadhammapārājikāpattiyā tabbhāgiyā…pe… evaṃ āpattādhikaraṇaṃ āpattādhikaraṇassa tabbhāgiyanti ca vivādādhikaraṇaṃ siyā kusalaṃ siyā akusalaṃ siyā abyākata’’nti ca evamādīhi virujjhati. Na hi te paṇṇattiyā kusalādibhāvaṃ icchanti, na ca ‘‘amūlakena pārājikena dhammenā’’ti ettha āgato pārājikadhammo paṇṇatti nāma hoti. Kasmā? Accantaakusalattā. Vuttampi hetaṃ – ‘‘āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākata’’nti (pari. 303).


这里的意思是:希望能使他脱离这种梵行,即希望能使这个人脱离最高的行为,"如果我能使这个人脱离梵行就好了",带着这种意图诽谤。在词义解释中,为了说明"使脱离梵行"的同义词,说"使脱离比丘身份"等。
"刹那"等词是"时间"的同义词。"度过那个刹那、那个时间、那个瞬间"是指在那个刹那、那个时间、那个瞬间过去之后。这是以处格的意义使用宾格。
在"被审问"的解释中,"以某个事实被诽谤"是指在四种波罗夷罪中,被指控者被指控者以某个事实诽谤、压制、压倒。"在那个事实上被审问"是指在指控者所说的那个事实上,那个指控者被审问者以"你看到了什么?你是怎么看到的?"等方式审问、调查、检查。
在"不被审问"的解释中,"不被任何人说"是指不被审问者或其他任何人,或者在所见等事实中不被任何人说。这两个标题词应该与后面的"比丘承认过失"相连。这里的意思是:"这样被审问或不被审问,比丘承认过失、接受、承认,犯僧残罪。"这只是为了说明无根据的情况变得明显的时间。但实际上,在诽谤的那一刻就已经犯罪了。
现在,关于"这个诉讼是无根据的",因为无根据的特征前面已经说过了,所以不再重复,而是为了说明新的内容而说"所谓诉讼"等。其中,因为诉讼在诉讼的意义上是一个,但在事实上是多种,所以为了说明它的多样性而说"四种诉讼:诤论诉讼"等。那么,什么是诉讼的意义,使它成为一个呢?就是可以通过调解来解决。因此,应该知道,调解所依据、开始、关联、联系的,就是"诉讼"。
在注释书中说:"有些人说诉讼是执着,有些人说是意图,有些人说是不满,有些人说是表达,有些人说是概念。"然后这样考虑:"如果执着是诉讼,一个人拿着自己的观点,与志同道合的比丘商议,看到其中的过患后又放弃,那么他的诉讼就会得到解决。如果意图是诉讼,'我要拿这个观点'这样生起的意图就会消失。如果不满是诉讼,因不满而拿着观点,后来得不到裁决或被请求原谅就放弃。如果表达是诉讼,说了一圈后来沉默不语,这样他的诉讼就会得到解决,所以概念是诉讼。"
但这与"淫欲波罗夷罪是淫欲波罗夷罪的同类...这样罪诉讼是罪诉讼的同类"和"诤论诉讼可能是善的、不善的或无记的"等说法相矛盾。因为他们不认为概念有善等的性质,而且在"以无根据的波罗夷法"中出现的波罗夷法不是所谓的概念。为什么?因为它是绝对不善的。所以说:"罪诉讼可能是不善的或无记的。"


Yañcetaṃ ‘‘amūlakena pārājikenā’’ti ettha amūlakaṃ pārājikaṃ niddiṭṭhaṃ, tassevāyaṃ ‘‘amūlakañceva taṃ adhikaraṇaṃ hotī’’ti paṭiniddeso, na paṇṇattiyā na hi aññaṃ niddisitvā aññaṃ paṭiniddisati. Yasmā pana yāya paṇṇattiyā yena abhilāpena codakena so puggalo pārājikaṃ dhammaṃ ajjhāpannoti paññatto, pārājikasaṅkhātassa adhikaraṇassa amūlakattā sāpi paññatti amūlikā hoti, adhikaraṇe pavattattā ca adhikaraṇaṃ. Tasmā iminā pariyāyena paṇṇatti ‘‘adhikaraṇa’’nti yujjeyya, yasmā vā yaṃ amūlakaṃ nāma adhikaraṇaṃ taṃ sabhāvato natthi, paññattimattameva atthi. Tasmāpi paṇṇatti adhikaraṇanti yujjeyya. Tañca kho idheva na sabbattha. Na hi vivādādīnaṃ paṇṇatti adhikaraṇaṃ. Adhikaraṇaṭṭho pana tesaṃ pubbe vuttasamathehi adhikaraṇīyatā. Iti iminā adhikaraṇaṭṭhena idhekacco vivādo vivādo ceva adhikaraṇañcāti vivādādhikaraṇaṃ. Esa nayo sesesu .

Tattha ‘‘idha bhikkhū vivadanti dhammoti vā adhammoti vā’’ti evaṃ aṭṭhārasa bhedakaravatthūni nissāya uppanno vivādo vivādādhikaraṇaṃ. ‘‘Idha bhikkhū bhikkhuṃ anuvadanti sīlavipattiyā vā’’ti evaṃ catasso vipattiyo nissāya uppanno anuvādo anuvādādhikaraṇaṃ. ‘‘Pañcapi āpattikkhandhā āpattādhikaraṇaṃ, sattapi āpattikkhandhā āpattādhikaraṇa’’nti evaṃ āpattiyeva āpattādhikaraṇaṃ. ‘‘Yā saṅghassa kiccayatā karaṇīyatā apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakamma’’nti (cūḷava. 215) evaṃ catubbidhaṃ saṅghakiccaṃ kiccādhikaraṇanti veditabbaṃ.

Imasmiṃ panatthe pārājikāpattisaṅkhātaṃ āpattādhikaraṇameva adhippetaṃ. Sesāni atthuddhāravasena vuttāni, ettakā hi adhikaraṇasaddassa atthā. Tesu pārājikameva idha adhippetaṃ. Taṃ diṭṭhādīhi mūlehi amūlakañceva adhikaraṇaṃ hoti. Ayañca bhikkhu dosaṃ patiṭṭhāti, paṭicca tiṭṭhati ‘‘tucchakaṃ mayā bhaṇita’’ntiādīni vadanto paṭijānāti. Tassa bhikkhuno anuddhaṃsitakkhaṇeyeva saṅghādisesoti ayaṃ tāvassa sapadānukkamaniddesassa sikkhāpadassa attho.



这里所说的"以无根据的波罗夷",其中无根据的波罗夷被解释为"这个诉讼是无根据的",这是对它的再解释,而不是对概念的解释。因为不会解释一个东西而再解释另一个东西。但是,因为指控者用某种说法将那个人指控为犯了波罗夷法,由于被称为波罗夷的诉讼是无根据的,那个说法也是无根据的,而且因为发生在诉讼中,所以是诉讼。因此,从这个角度来看,可以说概念是"诉讼"。或者,因为所谓的无根据的诉讼在本质上是不存在的,只是一个概念而已。因此,也可以说概念是诉讼。但这只适用于这里,不是所有地方。因为诤论等的概念不是诉讼。但它们的诉讼性质是前面所说的可以通过调解来解决。因此,根据这个诉讼的性质,这里的某些诤论既是诤论又是诉讼,所以叫做诤论诉讼。其他的也是同样的道理。
其中,"这里比丘们争论是法或非法"等,依据十八种破和合事而产生的诤论是诤论诉讼。"这里比丘们指责比丘违反戒律"等,依据四种违犯而产生的指责是指责诉讼。"五种罪聚是罪诉讼,七种罪聚是罪诉讼",这样罪本身就是罪诉讼。"僧团的职责、应做的事、白羯磨、单白羯磨、白二羯磨、白四羯磨",这四种僧团事务应该理解为事务诉讼。
但在这个意义上,只是指波罗夷罪所称的罪诉讼。其他的是为了说明意义而提到的,因为这些都是诉讼这个词的意思。在这些中,这里只是指波罗夷。它是无根据的诉讼,没有所见等根据。而且这个比丘承认过失,接受,说"我说的是空话"等来承认。对于这个比丘,在诽谤的那一刻就犯了僧残罪。这就是这条戒条的逐字解释的意思。

387. Idāni yāni tāni saṅkhepato diṭṭhādīni codanāvatthūni vuttāni, tesaṃ vasena vitthārato āpattiṃ ropetvā dassento ‘‘adiṭṭhassa hotī’’tiādimāha. Tattha adiṭṭhassa hotīti adiṭṭho assa hoti. Etena codakena adiṭṭho hoti, so puggalo pārājikaṃ dhammaṃ ajjhāpajjantoti attho. Esa nayo asutassa hotītiādīsupi.

Diṭṭho mayāti diṭṭhosi mayāti vuttaṃ hoti. Esa nayo suto mayātiādīsupi. Sesaṃ adiṭṭhamūlake uttānatthameva. Diṭṭhamūlake pana tañce codeti ‘‘suto mayā’’ti evaṃ vuttānaṃ suttādīnaṃ ābhāvena amūlakattaṃ veditabbaṃ.

Sabbasmiṃyeva ca imasmiṃ codakavāre yathā idhāgatesu ‘‘pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi, asakyaputtiyosī’’ti imesu vacanesu ekekassa vasena vācāya vācāya saṅghādiseso hoti, evaṃ aññatra āgatesu ‘‘dussīlo, pāpadhammo, asucisaṅkassarasamācāro, paṭicchannakammanto , assamaṇo samaṇapaṭiñño, abrahmacārī brahmacāripaṭiñño, antopūti, avassuto, kasambujāto’’ti imesupi vacanesu ekekassa vasena vācāya vācāya saṅghādiseso hotiyeva.

‘‘Natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti imāni pana suddhāni sīsaṃ na enti, ‘‘dussīlosi natthi tayā saddhiṃ uposatho vā’’ti evaṃ dussīlādipadesu pana ‘‘pārājikaṃ dhammaṃ ajjhāpannosī’’tiādipadesu vā yena kenaci saddhiṃ ghaṭitāneva sīsaṃ enti, saṅghādisesakarāni honti.

Mahāpadumatthero panāha – ‘‘na kevalaṃ idha pāḷiyaṃ anāgatāni ‘dussīlo pāpadhammo’tiādipadāneva sīsaṃ enti, ‘koṇṭhosi mahāsāmaṇerosi, mahāupāsakosi, jeṭṭhabbatikosi, nigaṇṭhosi, ājīvakosi, tāpasosi, paribbājakosi, paṇḍakosi, theyyasaṃvāsakosi, titthiyapakkantakosi, tiracchānagatosi, mātughātakosi, pitughātakosi, arahantaghātakosi, saṅghabhedakosi, lohituppādakosi, bhikkhunīdūsakosi, ubhatobyañjanakaosī’ti imānipi sīsaṃ entiyevā’’ti. Mahāpadumattheroyeva ca ‘‘diṭṭhe vematikotiādīsu yadaggena vematiko tadaggena no kappeti, yadaggena no kappeti tadaggena nassarati, yadaggena nassarati tadaggena pamuṭṭho hotī’’ti vadati.

Mahāsumatthero pana ekekaṃ dvidhā bhinditvā catunnampi pāṭekkaṃ nayaṃ dasseti. Kathaṃ? Diṭṭhe vematikoti ayaṃ tāva dassane vā vematiko hoti puggale vā, tattha ‘‘diṭṭho nukho mayā na diṭṭho’’ti evaṃ dassane vematiko hoti. ‘‘Ayaṃ nukho mayā diṭṭho añño’’ti evaṃ puggale vematiko hoti. Evaṃ dassanaṃ vā no kappeti puggalaṃ vā, dassanaṃ vā nassarati puggalaṃ vā, dassanaṃ vā pamuṭṭho hoti puggalaṃ vā. Ettha ca vematikoti vimatijāto. No kappetīti na saddahati. Nassaratīti asāriyamāno nassarati. Yadā pana taṃ ‘‘asukasmiṃ nāma bhante ṭhāne asukasmiṃ nāma kāle’’ti sārenti tadā sarati. Pamuṭṭhoti yo tehi tehi upāyehi sāriyamānopi nassaratiyevāti . Etenevupāyena codāpakavāropi veditabbo, kevalañhi tattha ‘‘mayā’’ti parihīnaṃ, sesaṃ codakavārasadisameva.



现在,为了详细地说明前面简略提到的所见等指控事项,并确定其罪过,他说"对于未见的"等。其中,"对于未见的"是指对他来说是未见的。这意味着这个指控者没有看到那个人犯波罗夷罪。对于"未闻的"等也是同样的道理。
"我看见"是说"你被我看见"。对于"我听见"等也是同样的道理。其余未见根据的部分意思很明显。但在见根据的部分,如果他指控说"我听见",应该知道由于缺乏所说的听闻等,所以是无根据的。
在这整个指控部分,就像这里出现的"你犯了波罗夷罪,你不是沙门,你不是释迦子"这些话,每说一句就犯一次僧残罪,同样,在其他地方出现的"破戒者,恶法者,不净行为者,隐藏行为者,假冒沙门,假冒梵行者,内心腐败,有欲望,生恶"这些话,每说一句也都犯一次僧残罪。
但"与你一起不能布萨或自恣或僧团羯磨"这些话单独说不构成犯罪,只有"你是破戒者,与你一起不能布萨"等,与"破戒者"等词或"你犯了波罗夷罪"等词中的任何一个结合才构成犯罪,才会导致僧残罪。
大莲花长老说:"不仅是这里经文中没有出现的'破戒者,恶法者'等词构成犯罪,'你是阉人,你是大沙弥,你是大优婆塞,你是最长的修行者,你是尼干子,你是阿耆毗迦,你是苦行者,你是游行者,你是黄门,你是偷法者,你是改投外道者,你是畜生,你是杀母者,你是杀父者,你是杀阿罗汉者,你是破僧者,你是出佛身血者,你是污比丘尼者,你是两性人'这些话也都构成犯罪。"大莲花长老还说:"在'对所见有疑'等中,当他有疑时就不相信,当他不相信时就不记得,当他不记得时就忘记了。"
但大善长老将每一项分为两种,分别说明四种情况。怎么说呢?"对所见有疑"可能是对看见这件事有疑,或者对那个人有疑。其中,"我是否看见了"这样对看见有疑。"这是我看见的那个人还是另一个人"这样对人有疑。同样,他可能不相信看见这件事或那个人,可能不记得看见这件事或那个人,可能忘记看见这件事或那个人。这里,"有疑"是指产生疑惑。"不相信"是指不信任。"不记得"是指在没有被提醒的情况下不记得。但当有人提醒说"尊者,在某某地方某某时间"时,他就会记得。"忘记"是指即使用各种方法提醒他也不记得。通过这种方法也应该理解使人指控的部分,只是那里缺少了"我",其余的与指控部分相同。

389. Tato paraṃ āpattibhedaṃ anāpattibhedañca dassetuṃ ‘‘asuddhe suddhadiṭṭhī’’tiādikaṃ catukkaṃ ṭhapetvā ekamekaṃ padaṃ catūhi catūhi bhedehi niddiṭṭhaṃ, taṃ sabbaṃ pāḷinayeneva sakkā jānituṃ. Kevalaṃ hetthādhippāyabhedo veditabbo. Ayañhi adhippāyo nāma – cāvanādhippāyo, akkosādhippāyo, kammādhippāyo, vuṭṭhānādhippāyo, uposathapavāraṇaṭṭhapanādhippāyo, anuvijjanādhippāyo, dhammakathādhippāyoti anekavidho. Tattha purimesu catūsu adhippāyesu okāsaṃ akārāpentassa dukkaṭaṃ. Okāsaṃ kārāpetvāpi ca sammukhā amūlakena pārājikena anuddhaṃsentassa saṅghādiseso. Amūlakena saṅghādisesena anuddhaṃsentassa pācittiyaṃ. Ācāravipattiyā anuddhaṃsentassa dukkaṭaṃ. Akkosādhippāyena vadantassa pācittiyaṃ. Asammukhā pana sattahipi āpattikkhandhehi vadantassa dukkaṭaṃ. Asammukhā eva sattavidhampi kammaṃ karontassa dukkaṭameva.

Kurundiyaṃ pana ‘‘vuṭṭhānādhippāyena ‘tvaṃ imaṃ nāma āpattiṃ āpanno taṃ paṭikarohī’ti vadantassa okāsakiccaṃ natthī’’ti vuttaṃ. Sabbattheva pana ‘‘uposathapavāraṇaṃ ṭhapentassa okāsakammaṃ natthī’’ti vuttaṃ. Ṭhapanakkhettaṃ pana jānitabbaṃ. ‘‘Suṇātu me bhante saṅgho ajjuposatho pannaraso yadi saṅghassa pattakallaṃ saṅgho uposathaṃ kareyya’’ti etasmiñhi re-kāre anatikkanteyeva ṭhapetuṃ labbhati. Tato paraṃ pana yya-kāre patte na labbhati. Esa nayo pavāraṇāya. Anuvijjakassāpi osaṭe vatthusmiṃ ‘‘atthetaṃ tavā’’ti anuvijjanādhippāyena vadantassa okāsakammaṃ natthi.

Dhammakathikassāpi dhammāsane nisīditvā ‘‘yo idañcidañca karoti, ayaṃ bhikkhu assamaṇo’’tiādinā nayena anodissa dhammaṃ kathentassa okāsakammaṃ natthi. Sace pana odissa niyametvā ‘‘asuko ca asuko ca assamaṇo anupāsako’’ti katheti, dhammāsanato orohitvā āpattiṃ desetvā gantabbaṃ. Yaṃ pana tattha tattha ‘‘anokāsaṃ kārāpetvā’’ti vuttaṃ tassa okāsaṃ akārāpetvāti evamattho veditabbo, na hi koci anokāso nāma atthi, yamokāsaṃ kārāpetvā āpattiṃ āpajjati, okāsaṃ pana akārāpetvā āpajjatīti. Sesaṃ uttānameva.

Samuṭṭhānādīsu tisamuṭṭhānaṃ – kāyacittato, vācācittato, kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Paṭhamaduṭṭhadosasikkhāpadavaṇṇanā niṭṭhitā.

9. Dutiyaduṭṭhadosasikkhāpadavaṇṇanā



从这里开始，为了说明罪的分类和无罪的分类，提出了“污秽的清净见解”等四种，并在每一种中列出一个个的词汇，所有这些都可以通过巴利文的方式来理解。仅仅是前面所提到的意图的分类需要被理解。这个意图的名称有：放弃意图、辱骂意图、行为意图、起立意图、布萨与自恣的设定意图、随行意图、法谈意图等多种。在前四种意图中，若不采取行动则犯了恶行。即使采取行动，若面前无根本的波罗夷法而被指控，则犯了僧残罪。若根本的僧残罪未被指控，则犯了忏悔罪。因行为失误而被指控的，则犯了恶行。因辱骂意图而说的，则犯了忏悔罪。而若不在面前说出七种罪聚中的任何一种，则犯了恶行。即使不在面前做出七种行为，也犯了恶行。
在库伦地（Kurundi）则说：“因起立意图而说‘你犯了这个罪，你应该抵抗’时，没有机会的行为。”而在任何地方都说“设定布萨与自恣的行为没有机会。”设定的场所需要被理解。“请听我说，尊者，今天布萨是第十五，如果僧团能够在适当的时间进行布萨，僧团就会进行布萨。”在这个地方，若不超越“再”字，则可以设定。之后的地方则不能设定。对于自恣也是同样的道理。对于随行者的情况，在某个地方说“这就是你的”时，没有机会的行为。
对于法谈者而言，坐在法座上说“谁做这个那个，这个比丘不是沙门”等等，若不被指控，则没有机会的行为。如果说“某某比丘不是沙门，不是优婆塞”，则应从法座上下来，指控罪过。至于“未设定的行为”所说的内容，应理解为未设定的行为，实际上没有任何未设定的东西，只有在设定的情况下才会犯罪，而在未设定的情况下则不会犯罪。其余部分同样是重复的。
在起因等中，有三种起因——身体的、言语的、身体与言语的结合而产生的。行为、觉知解脱、心的活动、世俗的不善、身体的行为、言语的行为、恶心、痛苦的感受等。
第一次恶行的罪戒条的解释已完成。
第二次恶行的罪戒条的解释。

391.Tena samayena buddho bhagavāti dutiyaduṭṭhadosasikkhāpadaṃ. Tattha handa mayaṃ āvuso imaṃ chagalakaṃ dabbaṃ mallaputtaṃ nāma karomāti te kira paṭhamavatthusmiṃ attano manorathaṃ sampādetuṃ asakkontā laddhaniggahā vighātappattā ‘‘idāni jānissāmā’’ti tādisaṃ vatthuṃ pariyesamānā vicaranti. Athekadivasaṃ disvā tuṭṭhā aññamaññaṃ oloketvā evamāhaṃsu – ‘‘handa mayaṃ, āvuso, imaṃ chagalakaṃ dabbaṃ mallaputtaṃ nāma karomā’’ti, ‘‘dabbo mallaputto nāmāya’’nti evamassa nāmaṃ karomāti vuttaṃ hoti. Esa nayo mettiyaṃ nāma bhikkhuninti etthāpi.

Te bhikkhū mettiyabhumajake bhikkhū anuyuñjiṃsūti evaṃ anuyuñjiṃsu –‘‘āvuso, kuhiṃ tumhehi dabbo mallaputto mettiyāya bhikkhuniyā saddhiṃ diṭṭho’’ti? ‘‘Gijjhakūṭapabbatapāde’’ti. ‘‘Kāya velāya’’ti? ‘‘Bhikkhācāragamanavelāyā’’ti. Āvuso dabba ime evaṃ vadanti – ‘‘tvaṃ tadā kuhi’’nti? ‘‘Veḷuvane bhattāni uddisāmī’’ti. ‘‘Tava tāya velāya veḷuvane atthibhāvaṃ ko jānātī’’ti? ‘‘Bhikkhusaṅgho, bhante’’ti. Te saṅghaṃ pucchiṃsu – ‘‘jānātha tumhe tāya velāya imassa veḷuvane atthibhāva’’nti. ‘‘Āma, āvuso, jānāma, thero sammutiladdhadivasato paṭṭhāya veḷuvaneyevā’’ti. Tato mettiyabhumajake āhaṃsu – ‘‘āvuso, tumhākaṃ kathā na sameti, kacci no lesaṃ oḍḍetvā vadathā’’ti. Evaṃ te tehi bhikkhūhi anuyuñjiyamānā āma āvusoti vatvā etamatthaṃ ārocesuṃ.

Kiṃpana tumhe, āvuso, āyasmantaṃ dabbaṃ mallaputtaṃ aññabhāgiyassa adhikaraṇassāti ettha aññabhāgassa idaṃ, aññabhāgo vā assa atthīti aññabhāgiyaṃ. Adhikaraṇanti ādhāro veditabbo, vatthu adhiṭṭhānanti vuttaṃ hoti. Yo hi so ‘‘dabbo mallaputto nāmā’’ti chagalako vutto, so yvāyaṃ āyasmato dabbassa mallaputtassa bhāgo koṭṭhāso pakkho manussajāti ceva bhikkhubhāvo ca tato aññassa bhāgassa koṭṭhāsassa pakkhassa hoti tiracchānajātiyā ceva chagalakabhāvassa ca so vā aññabhāgo assa atthīti tasmā aññabhāgiyasaṅkhyaṃ labhati. Yasmā ca tesaṃ ‘‘imaṃ mayaṃ dabbaṃ mallaputtaṃ nāma karomā’’ti vadantānaṃ tassā nāmakaraṇasaññāya ādhāro vatthu adhiṭṭhānaṃ, tasmā adhikaraṇanti veditabbo. Tañhi sandhāya ‘‘te bhikkhū aññabhāgiyassa adhikaraṇassā’’ti āhaṃsu, na vivādādhikaraṇādīsu aññataraṃ. Kasmā? Asambhavato. Na hi te catunnaṃ adhikaraṇānaṃ kassaci aññabhāgiyassa adhikaraṇassa kañcidesaṃ lesamattaṃ upādiyiṃsu. Na ca catunnaṃ adhikaraṇānaṃ leso nāma atthi. Jātilesādayo hi puggalānaṃyeva lesā vuttā, na vivādādhikaraṇādīnaṃ. Idañca ‘‘dabbo mallaputto’’ti nāmaṃ tassa aññabhāgiyādhikaraṇabhāve ṭhitassa chagalakassa koci deso hoti theraṃ amūlakena pārājikena anuddhaṃsetuṃ lesamatto.

Ettha ca dissati apadissati assa ayanti voharīyatīti deso. Jātiādīsu aññatarakoṭṭhāsassetaṃ adhivacanaṃ. Aññampi vatthuṃ lissati silissati vohāramatteneva īsakaṃ allīyatīti leso. Jātiādīnaṃyeva aññatarakoṭṭhāsassetaṃ adhivacanaṃ. Tato paraṃ uttānatthameva. Sikkhāpadapaññattiyampi ayamevattho. Padabhājane pana yassa aññabhāgiyassa adhikaraṇassa kiñcidesaṃ lesamattaṃ upādāya pārājikena dhammena anuddhaṃseyya , taṃ yasmā aṭṭhuppattivaseneva āvibhūtaṃ, tasmā na vibhattanti veditabbaṃ.



"那时,佛陀..."这是第二个恶意诽谤戒。其中,"朋友们,让我们把这只山羊称为达巴·马拉子"。据说,他们在第一个事件中无法实现自己的愿望,受到惩罚后感到沮丧,说"现在我们知道了",然后四处寻找类似的事件。有一天看到后高兴地互相看了看,这样说道:"朋友们,让我们把这只山羊称为达巴·马拉子",意思是"让我们给它取名叫达巴·马拉子"。对于"名叫梅提亚的比丘尼"也是同样的道理。
那些比丘询问梅提亚和布马贾卡比丘:"朋友们,你们在哪里看到达巴·马拉子和梅提亚比丘尼在一起?""在鹫峰山脚下。""什么时候?""去乞食的时候。""朋友达巴,他们这样说,你那时在哪里?""我在竹林精舍分配食物。""谁知道你那时在竹林精舍?""比丘僧团,尊者。"他们问僧团:"你们知道他那时在竹林精舍吗?""是的,朋友们,我们知道,长老从得到许可的那天起就一直在竹林精舍。"然后他们对梅提亚和布马贾卡说:"朋友们,你们的话不一致,你们是不是用借口在说谎?"他们被这些比丘这样询问时说"是的,朋友们",然后说明了这件事。
"朋友们,你们是否以其他事件的某个借口..."这里,"其他部分的"是指属于其他部分,或者有其他部分。"事件"应理解为基础,意思是说事物的基础。那个被称为"达巴·马拉子"的山羊,它属于尊者达巴·马拉子的部分、份额、一方,即人类种族和比丘身份,而另一部分、份额、一方则属于动物种族和山羊身份,或者说它有另一个部分,因此被称为"其他部分的"。因为他们说"让我们把它称为达巴·马拉子"时,这个命名的想法是基础、事物、根据,所以应理解为"事件"。他们指的就是这个,所以说"那些比丘以其他事件的...",而不是指诤论等其他事件中的任何一个。为什么?因为不可能。他们没有采用四种诉讼中任何一种其他部分的诉讼的任何借口。四种诉讼也没有所谓的借口。因为只说过人的种姓等借口,而不是诤论等诉讼的借口。这个"达巴·马拉子"的名字是那个处于其他部分事件状态的山羊的某个部分,是用来以无根据的波罗夷罪诽谤长老的借口。
这里,"部分"是指可见的、可指的、可说的。这是种姓等某一部分的代名词。"借口"是指粘附、依附于其他事物,仅仅通过言语稍微附着。这也是种姓等某一部分的代名词。之后的意思很明显。在制定戒条时也是这个意思。在词义解释中,对于采用其他部分事件的某个借口以波罗夷法诽谤的情况,因为通过事件的起因已经很清楚了,所以应该理解为没有详细解释。

393. Yāni pana adhikaraṇanti vacanasāmaññato atthuddhāravasena pavattāni cattāri adhikaraṇāni, tesaṃ aññabhāgiyatā ca tabbhāgiyatā ca yasmā apākaṭā jānitabbā ca vinayadharehi, tasmā vacanasāmaññato laddhaṃ adhikaraṇaṃ nissāya taṃ āvikaronto ‘‘aññabhāgiyassa adhikaraṇassāti āpattaññabhāgiyaṃ vā hoti adhikaraṇaññabhāgiyaṃ vā’’tiādimāha. Yā ca sā avasāne āpattaññabhāgiyassa adhikaraṇassa vasena codanā vuttā, tampi dassetuṃ ayaṃ sabbādhikaraṇānaṃ tabbhāgiyaaññabhāgiyatā samāhaṭāti veditabbā.

Tattha ca āpattaññabhāgiyaṃ vāti paṭhamaṃ uddiṭṭhattā ‘‘kathañca āpatti āpattiyā aññabhāgiyā hotī’’ti niddese ārabhitabbe yasmā āpattādhikaraṇassa tabbhāgiyavicāraṇāyaṃyeva ayamattho āgamissati, tasmā evaṃ anārabhitvā ‘‘kathañca adhikaraṇaṃ adhikaraṇassa aññabhāgiya’’nti pacchimapadaṃyeva gahetvā niddeso āraddhoti veditabbo.

Tattha aññabhāgiyavāro uttānatthoyeva. Ekamekañhi adhikaraṇaṃ itaresaṃ tiṇṇaṃ tiṇṇaṃ aññabhāgiyaṃ aññapakkhiyaṃ aññakoṭṭhāsiyaṃ hoti, vatthuvisabhāgattā, tabbhāgiyavāre pana vivādādhikaraṇaṃ vivādādhikaraṇassa tabbhāgiyaṃ tappakkhiyaṃ taṃkoṭṭhāsiyaṃ vatthusabhāgattā, tathā anuvādādhikaraṇaṃ anuvādādhikaraṇassa. Kathaṃ? Buddhakālato paṭṭhāya hi aṭṭhārasa bhedakaravatthūni nissāya uppannavivādo ca idāni uppajjanakavivādo ca vatthusabhāgatāya ekaṃ vivādādhikaraṇameva hoti, tathā buddhakālato paṭṭhāya catasso vipattiyo nissāya uppannaanuvādo ca idāni uppajjanakaanuvādo ca vatthusabhāgatāya ekaṃ anuvādādhikaraṇameva hoti. Yasmā pana āpattādhikaraṇaṃ āpattādhikaraṇassa sabhāgavisabhāgavatthuto sabhāgasarikkhāsarikkhato ca ekaṃsena tabbhāgiyaṃ na hoti, tasmā āpattādhikaraṇaṃ āpattādhikaraṇassa siyā tabbhāgiyaṃ siyā aññabhāgiyanti vuttaṃ. Tattha ādito paṭṭhāya aññabhāgiyassa paṭhamaṃ niddiṭṭhattā idhāpi aññabhāgiyameva paṭhamaṃ niddiṭṭhaṃ, tattha aññabhāgiyattañca parato tabbhāgiyattañca vuttanayeneva veditabbaṃ.

Kiccādhikaraṇaṃkiccādhikaraṇassa tabbhāgiyanti ettha pana buddhakālato paṭṭhāya cattāri saṅghakammāni nissāya uppannaṃ adhikaraṇañca idāni cattāri saṅghakammāni nissāya uppajjanakaṃ adhikaraṇañca sabhāgatāya sarikkhatāya ca ekaṃ kiccādhikaraṇameva hoti. Kiṃ pana saṅghakammāni nissāya uppannaṃ adhikaraṇaṃ kiccādhikaraṇaṃ, udāhu saṅghakammānamevetaṃ adhivacananti? Saṅghakammānamevetaṃ adhivacanaṃ. Evaṃ santepi saṅghakammaṃ nāma ‘‘idañcidañca evaṃ kattabba’’nti yaṃ kammalakkhaṇaṃ manasikaroti taṃ nissāya uppajjanato purimaṃ purimaṃ saṅghakammaṃ nissāya uppajjanato ca saṅghakammāni nissāya uppannaṃ adhikaraṇaṃ kiccādhikaraṇanti vuttaṃ.

394.Kiñci desaṃ lesamattaṃ upādāyāti ettha pana yasmā desoti vā lesamattoti vā pubbe vuttanayeneva byañjanato nānaṃ atthato ekaṃ, tasmā ‘‘leso nāma dasa lesā jātileso nāmaleso’’tiādimāha. Tattha jātiyeva jātileso. Esa nayo sesesu.



关于"诉讼"这个词,从一般用法来看有四种诉讼,它们的不同部分和相同部分因为不明显而需要持戒者了解,所以依据一般用法所得到的诉讼,为了阐明这一点,他说"其他部分的诉讼是指罪的其他部分或诉讼的其他部分"等。最后提到的基于罪的其他部分诉讼的指控,也应该理解为这里汇集了所有诉讼的相同部分和不同部分。
其中,"罪的其他部分"因为首先被提到,在解释"罪怎样与罪是不同部分"时应该开始,但因为这个意思将在罪诉讼的相同部分考察中出现,所以没有这样开始,而是取最后一句"诉讼怎样与诉讼是不同部分"开始解释,应该这样理解。
其中不同部分的段落意思很明显。每一种诉讼对其他三种诉讼来说都是不同部分、不同方面、不同类别,因为事物性质不同。在相同部分的段落中,诤论诉讼对诤论诉讼来说是相同部分、相同方面、相同类别,因为事物性质相同,指责诉讼对指责诉讼也是如此。怎么说呢?从佛陀时代开始,依据十八种破和合事而产生的诤论和现在将要产生的诤论,因事物性质相同而成为同一个诤论诉讼。同样,从佛陀时代开始,依据四种过失而产生的指责和现在将要产生的指责,因事物性质相同而成为同一个指责诉讼。因为罪诉讼对罪诉讼来说,从相同和不同事物、从相似和不相似来看,不一定是相同部分,所以说罪诉讼对罪诉讼可能是相同部分,可能是不同部分。其中,因为从一开始不同部分先被提到,所以这里也先提到不同部分,其中的不同部分性和相同部分性应该按照前面所说的方式理解。
"事务诉讼对事务诉讼是相同部分"这里,从佛陀时代开始,依据四种僧团羯磨而产生的诉讼和现在依据四种僧团羯磨将要产生的诉讼,因为性质相同、相似,成为同一个事务诉讼。那么,依据僧团羯磨而产生的诉讼是事务诉讼,还是这只是僧团羯磨的代名词?这只是僧团羯磨的代名词。即使这样,所谓的僧团羯磨,由于依据"这个那个应该这样做"这样的羯磨特征而产生,由于依据前前的僧团羯磨而产生,所以说依据僧团羯磨而产生的诉讼是事务诉讼。
关于"采用某个部分或借口",这里因为"部分"或"借口"按照前面所说的方式在字面上不同但意思相同,所以说"借口有十种:种姓借口、名字借口"等。其中,种姓本身就是种姓借口。其他的也是同样的道理。

395. Idāni tameva lesaṃ vitthārato dassetuṃ yathā taṃ upādāya anuddhaṃsanā hoti tathā savatthukaṃ katvā dassento ‘‘jātileso nāma khattiyo diṭṭho hotī’’tiādimāha. Tattha khattiyo diṭṭho hotīti añño koci khattiyajātiyo iminā codakena diṭṭho hoti. Pārājikaṃ dhammaṃ ajjhāpajjantoti methunadhammādīsu aññataraṃ āpajjanto. Aññaṃ khattiyaṃ passitvācodetīti atha so aññaṃ attano veriṃ khattiyajātiyaṃ bhikkhuṃ passitvā taṃ khattiyajātilesaṃ gahetvā evaṃ codeti ‘‘khattiyo mayā diṭṭho pārājikaṃ dhammaṃ ajjhāpajjanto, tvaṃ khattiyo, pārājikaṃ dhammaṃ ajjhāpannosī’’ atha vā ‘‘tvaṃ so khattiyo, na añño, pārājikaṃ dhammaṃ ajjhāpannosi, assamaṇosi asakyaputtiyosi natthi tayā saddhiṃ uposatho vā pavāraṇā vā saṅghakammaṃ vā’’ti, āpatti vācāya vācāya saṅghādisesassa. Ettha ca tesaṃ khattiyānaṃ aññamaññaṃ asadisassa tassa tassa dīghādino vā diṭṭhādino vā vasena aññabhāgiyatā khattiyajātipaññattiyā ādhāravasena adhikaraṇatā ca veditabbā, etenupāyena sabbapadesu yojanā veditabbā.

400. Pattalesaniddese ca sāṭakapattoti lohapattasadiso susaṇṭhāno succhavi siniddho bhamaravaṇṇo mattikāpatto vuccati. Sumbhakapattoti pakatimattikāpatto.

406. Yasmā pana āpattilesassa ekapadeneva saṅkhepato niddeso vutto, tasmā vitthāratopi taṃ dassetuṃ ‘‘bhikkhu saṅghādisesaṃ ajjhāpajjanto diṭṭho hotī’’tiādi vuttaṃ. Kasmā panassa tattheva niddesaṃ avatvā idha visuṃ vuttoti? Sesaniddesehi asabhāgattā. Sesaniddesā hi aññaṃ disvā aññassa codanāvasena vuttā. Ayaṃ pana ekameva aññaṃ āpattiṃ āpajjantaṃ disvā aññāya āpattiyā codanāvasena vutto. Yadi evaṃ kathaṃ aññabhāgiyaṃ adhikaraṇaṃ hotīti? Āpattiyā. Teneva vuttaṃ – ‘‘evampi āpattaññabhāgiyañca hoti leso ca upādinno’’ti. Yañhi so saṅghādisesaṃ āpanno taṃ pārājikassa aññabhāgiyaṃ adhikaraṇaṃ. Tassa pana aññabhāgiyassa adhikaraṇassa leso nāma yo so sabbakhattiyānaṃ sādhāraṇo khattiyabhāvo viya sabbāpattīnaṃ sādhāraṇo āpattibhāvo. Etenupāyena sesāpattimūlakanayo codāpakavāro ca veditabbo.

408.Anāpatti tathāsaññī codeti vā codāpeti vāti ‘‘pārājikaṃyeva ayaṃ āpanno’’ti yo evaṃ tathāsaññī codeti vā codāpeti vā tassa anāpatti. Sesaṃ sabbattha uttānameva. Samuṭṭhānādīnipi paṭhamaduṭṭhadosasadisānevāti.

Dutiyaduṭṭhadosasikkhāpadavaṇṇanā niṭṭhitā.

10. Paṭhamasaṅghabhedasikkhāpadavaṇṇanā



现在为了详细说明这个借口,以及如何采用它来诽谤,他举例说明说:"所谓种姓借口,是指看到一个刹帝利"等。其中,"看到一个刹帝利"是指这个指控者看到了另一个刹帝利种姓的人。"犯了波罗夷罪"是指犯了淫欲等罪中的一种。"看到另一个刹帝利后指控"是指他看到另一个与自己有仇的刹帝利种姓的比丘后,采用刹帝利种姓这个借口来指控说:"我看到一个刹帝利犯了波罗夷罪,你是刹帝利,你犯了波罗夷罪",或者说"你就是那个刹帝利,不是别人,你犯了波罗夷罪,你不是沙门,不是释迦子,不能与你一起布萨或自恣或僧团羯磨",每说一句话就犯一次僧残罪。这里应该理解,那些刹帝利之间的不同,是基于各自的高矮或所见等而有不同部分,而刹帝利种姓这个概念是诉讼的基础。按照这个方法,所有词句的解释都应该这样理解。
在钵的借口解释中,"纱钵"指像铜钵一样形状好、颜色好、光滑、蜂色的陶钵。"苏巴卡钵"指普通的陶钵。
因为罪的借口只用一句话简略地解释了,所以为了详细说明,说"看到比丘犯僧残罪"等。为什么不在那里解释而在这里单独说呢?因为与其他解释不同。其他解释是看到一个人而指控另一个人。而这是看到一个人犯一种罪而指控他犯另一种罪。如果这样,怎么是其他部分的诉讼呢?因为罪不同。所以说:"这样既是罪的其他部分,也采用了借口。"他所犯的僧残罪对波罗夷罪来说是其他部分的诉讼。那个其他部分诉讼的借口,就像所有刹帝利共有的刹帝利身份一样,是所有罪共有的罪的身份。按照这个方法,应该理解其他以罪为根据的方式和使人指控的部分。
"如果真的这样认为而指控或使人指控,则无罪"是指如果有人真的认为"这个人犯了波罗夷罪"而指控或使人指控,则无罪。其余在各处的意思都很明显。起因等也与第一个恶意诽谤戒相同。
第二个恶意诽谤戒的解释结束。
第一个破僧戒的解释

409.Tenasamayena buddho bhagavāti saṅghabhedasikkhāpadaṃ. Tattha atha kho devadattotiādīsu yo ca devadatto, yathā ca pabbajito, yena ca kāraṇena kokālikādayo upasaṅkamitvā ‘‘etha mayaṃ āvuso samaṇassa gotamassa saṅghabhedaṃ karissāma cakkabheda’’nti āha. Taṃ sabbaṃ saṅghabhedakkhandhake (cūḷava. 343) āgatameva. Pañcavatthuyācanā pana kiñcāpi tattheva āgamissati. Atha kho idhāpi āgatattā yadettha vattabbaṃ, taṃ vatvāva gamissāma.

Sādhu bhanteti āyācanā. Bhikkhū yāvajīvaṃ āraññikā assūti āraññikadhutaṅgaṃ samādāya sabbepi bhikkhū yāva jīvanti tāva āraññikā hontu , araññeyeva vasantu. Yo gāmantaṃ osareyya vajjaṃ naṃ phuseyyāti yo ekabhikkhupi araññaṃ pahāya nivāsatthāya gāmantaṃ osareyya, vajjaṃ taṃ phuseyya naṃ bhikkhuṃ doso phusatu, āpattiyā naṃ bhagavā kāretū’’ti adhippāyena vadati. Esa nayo sesavatthūsupi.



"那时,佛陀..."这是破僧戒。其中,"然后提婆达多"等,关于提婆达多是谁,他是如何出家的,以及他为什么理由接近拘迦利迦等人说"来吧,朋友们,我们去破沙门乔达摩的僧团,破坏和合",这些都已经在破僧犍度(小品343)中出现过。虽然五事要求也将在那里出现,但因为这里也出现了,所以我们会说明这里应该说的内容。
"善哉,尊者"是请求的意思。"愿比丘们终生住在林野"是指所有比丘都受持林野头陀行,只要活着就住在林野,只住在森林里。"谁进入村庄边界,罪过将触及他"是说如果有一个比丘离开森林进入村庄边界居住,罪过将触及那个比丘,过失将触及他,意思是说"愿世尊使他犯戒"。其他事项也是同样的道理。

410.Janaṃ saññāpessāmāti janaṃ amhākaṃ appicchatādibhāvaṃ jānāpessāma, atha vā paritosessāma pasādessāmāti vuttaṃ hoti.

Imāni pana pañca vatthūni yācato devadattassa vacanaṃ sutvāva aññāsi bhagavā ‘‘saṅghabhedatthiko hutvā ayaṃ yācatī’’ti. Yasmā pana tāni anujāniyamānāni bahūnaṃ kulaputtānaṃ maggantarāyāya saṃvattanti, tasmā bhagavā ‘‘alaṃ devadattā’’ti paṭikkhipitvā ‘‘yo icchati āraññiko hotū’’tiādimāha.

Ettha pana bhagavato adhippāyaṃ viditvā kulaputtena attano patirūpaṃ veditabbaṃ. Ayañhettha bhagavato adhippāyo – ‘‘eko bhikkhu mahajjhāsayo hoti mahussāho, sakkoti gāmantasenāsanaṃ paṭikkhipitvā araññe viharanto dukkhassantaṃ kātuṃ. Eko dubbalo hoti appathāmo araññe na sakkoti, gāmanteyeva sakkoti. Eko mahabbalo samappavattadhātuko adhivāsanakhantisampanno iṭṭhāniṭṭhesu samacitto araññepi gāmantepi sakkotiyeva. Eko neva gāmante na araññe sakkoti padaparamo hoti.

Tatra yvāyaṃ mahajjhāsayo hoti mahussāho, sakkoti gāmantasenāsanaṃ paṭikkhipitvā araññe viharanto dukkhassantaṃ kātuṃ, so araññeyeva vasatu, idamassa patirūpaṃ. Saddhivihārikādayopi cassa anusikkhamānā araññe vihātabbameva maññissanti.

Yo pana dubbalo hoti appathāmo gāmanteyeva sakkoti dukkhassantaṃ kātuṃ, na araññe so gāmanteyeva vasatu, yvāyaṃ mahabbalo samappavattadhātuko adhivāsanakhantisampanno iṭṭhāniṭṭhesu samacitto araññepi gāmantepi sakkotiyeva, ayampi gāmantasenāsanaṃ pahāya araññe viharatu, idamassa patirūpaṃ saddhivihārikāpi hissa anusikkhamānā araññe vihātabbaṃ maññissanti.

Yo panāyaṃ neva gāmante na araññe sakkoti padaparamo hoti. Ayampi araññeyeva vasatu. Ayaṃ hissa dhutaṅgasevanā kammaṭṭhānabhāvanā ca āyatiṃ maggaphalānaṃ upanissayo bhavissati. Saddhivihārikādayo cassa anusikkhamānā araññe vihātabbaṃ maññissantīti.

Evaṃ yvāyaṃ dubbalo hoti appathāmo gāmanteyeva viharanto sakkoti dukkhassantaṃ kātuṃ na araññe, imaṃ puggalaṃ sandhāya bhagavā ‘‘yo icchati gāmante viharatū’’ti āha. Iminā ca puggalena aññesampi dvāraṃ dinnaṃ.

Yadi pana bhagavā devadattassa vādaṃ sampaṭiccheyya, yvāyaṃ puggalo pakatiyā dubbalo hoti appathāmo, yopi daharakāle araññavāsaṃ abhisambhuṇitvā jiṇṇakāle vā vātapittādīhi samuppannadhātukkhobhakāle vā nābhisambhuṇāti, gāmanteyeva pana viharanto sakkoti dukkhassantaṃ kātuṃ, tesaṃ ariyamaggupacchedo bhaveyya, arahattaphalādhigamo na bhaveyya, uddhammaṃ ubbinayaṃ vilomaṃ aniyyānikaṃ satthu sāsanaṃ bhaveyya, satthā ca tesaṃ asabbaññū assa ‘‘sakavādaṃ chaḍḍetvā devadattavāde patiṭṭhito’’ti gārayho ca bhaveyya. Tasmā bhagavā evarūpe puggale saṅgaṇhanto devadattassa vādaṃ paṭikkhipi. Etenevūpāyena piṇḍapātikavatthusmimpi paṃsukūlikavatthusmimpi aṭṭha māse rukkhamūlikavatthusmimpi vinicchayo veditabbo. Cattāro pana māse rukkhamūlasenāsanaṃ paṭikkhittameva.


"我将使人们感知"是指我们将使人们了解我们的少欲等状态，或者说我们将使他们感到安慰、愉悦。
这五种请求是基于提婆达多的请求而得知的。因为这些请求使许多贵族子弟在修行上遇到障碍，所以佛陀拒绝了提婆达多的请求，转而说"愿意的人可以住在林野"等。
在这里,了解佛陀的意图是由贵族子弟来理解的。佛陀的意图是——"一个比丘如果有很大的精进和努力,他能够放弃村庄的住所而在林中修行,并能结束痛苦。一个软弱的人只能在村庄里住，无法在林中生存。一个强壮的人具备良好的素质和耐心,在适合的地方无论是在林中还是在村庄都能生存。一个既不能在村庄也不能在林中生存的人，应该住在林中。
如果这个人具备很大的精进和努力,他能够放弃村庄的住所而在林中修行,那么他应该住在林中，这样是适合他的。信仰的修行者等也会认为他应当在林中修行。
而如果这个人软弱无能,只能在村庄生存，无法在林中生活，那么他应该住在村庄；而如果这个人强壮且具备良好的素质和耐心，在适合的地方无论是在林中还是在村庄都能生存，他也可以放弃村庄的住所而在林中修行，这样是适合他的，信仰的修行者也会认为他应当在林中修行。
如果这个人既不能在村庄也不能在林中生存，他应该住在林中。这样他将通过修行头陀和禅修来获得永恒的解脱。信仰的修行者等也会认为他应当在林中修行。
因此，如果这个人软弱无能，只能在村庄生存，无法在林中生活，佛陀就说"愿意的人可以住在村庄"。由此也给其他人打开了门。
如果佛陀接受了提婆达多的请求，那么这个人本质上是软弱无能的，虽然年轻时习惯了在林中生活，但在老年或因风寒等原因而生病时，仍然只能在村庄生存，这样他们将被阻碍了通往圣道，无法获得阿罗汉果，佛法也将被颠倒，成为不正当的教义，佛陀也将被视为无知者，因而被指责为"抛弃了自己的教义而依附于提婆达多的教义"。因此，佛陀拒绝了这样的人，反对提婆达多的请求。通过这种方式，在乞食的情况下、在衣物的情况下、在树根的情况下，八个月的限制应当被理解。而四个月的树根住所则是被拒绝的。


Macchamaṃsavatthusmiṃ tikoṭiparisuddhanti tīhi koṭīhi parisuddhaṃ, diṭṭhādīhi aparisuddhīhi virahitanti attho. Tenevāha – ‘‘adiṭṭhaṃ, asutaṃ, aparisaṅkita’’nti. Tattha ‘‘adiṭṭhaṃ’’ nāma bhikkhūnaṃ atthāya migamacche vadhitvā gayhamānaṃ adiṭṭhaṃ. ‘‘Asutaṃ’’ nāma bhikkhūnaṃ atthāya migamacche vadhitvā gahitanti asutaṃ. ‘‘Aparisaṅkitaṃ’’ pana diṭṭhaparisaṅkitaṃ sutaparisaṅkitaṃ tadubhayavimuttaparisaṅkitañca ñatvā tabbipakkhato jānitabbaṃ. Kathaṃ? Idha bhikkhū passanti manusse jālavāgurādihatthe gāmato va nikkhamante araññe vā vicarante, dutiyadivase ca nesaṃ taṃ gāmaṃ piṇḍāya paviṭṭhānaṃ samacchamaṃsaṃ piṇḍapātaṃ abhiharanti. Te tena diṭṭhena parisaṅkanti ‘‘bhikkhūnaṃ nukho atthāya kata’’nti idaṃ diṭṭhaparisaṅkitaṃ, nāma etaṃ gahetuṃ na vaṭṭati. Yaṃ evaṃ aparisaṅkitaṃ taṃ vaṭṭati. Sace pana te manussā ‘‘kasmā bhante na gaṇhathā’’ti pucchitvā tamatthaṃ sutvā ‘‘nayidaṃ bhante bhikkhūnaṃ atthāya kataṃ, amhehi attano atthāya vā rājayuttādīnaṃ atthāya vā kata’’nti vadanti kappati.

Naheva kho bhikkhū passanti; apica suṇanti, manussā kira jālavāgurādihatthā gāmato vā nikkhamanti, araññe vā vicarantī’’ti. Dutiyadivase ca nesaṃ taṃ gāmaṃ piṇḍāya paviṭṭhānaṃ ‘‘bhikkhūnaṃ nukho atthāya kata’’nti idaṃ ‘‘sutaparisaṅkitaṃ’’ nāma. Etaṃ gahetuṃ na vaṭṭati, yaṃ evaṃ aparisaṅkitaṃ taṃ vaṭṭati. Sace pana te manussā ‘‘kasmā, bhante, na gaṇhathā’’ti pucchitvā tamatthaṃ sutvā ‘‘nayidaṃ, bhante, bhikkhūnaṃ atthāya kataṃ, amhehi attano atthāya vā rājayuttādīnaṃ atthāya vā kata’’nti vadanti kappati.

Naheva kho pana bhikkhū passanti, na suṇanti; apica kho tesaṃ gāmaṃ piṇḍāya paviṭṭhānaṃ pattaṃ gahetvā samacchamaṃsaṃ piṇḍapātaṃ abhisaṅkharitvā abhiharanti, te parisaṅkanti ‘‘bhikkhūnaṃ nukho atthāya kata’’nti idaṃ ‘‘tadubhayavimuttaparisaṅkitaṃ’’ nāma. Etaṃ gahetuṃ na vaṭṭati. Yaṃ evaṃ aparisaṅkitaṃ taṃ vaṭṭati. Sace pana te manussā ‘‘kasmā, bhante, na gaṇhathā’’ti pucchitvā tamatthaṃ sutvā ‘‘nayidaṃ, bhante, bhikkhūnaṃ atthāya kataṃ amhehi attano atthāya vā rājayuttādīnaṃ atthāya vā kataṃ pavattamaṃsaṃ vā kappiyameva labhitvā bhikkhūnaṃ atthāya sampādita’’nti vadanti kappati. Matānaṃ petakiccatthāya maṅgalādīnaṃ vā atthāya katepi eseva nayo. Yaṃ yañhi bhikkhūnaṃyeva atthāya akataṃ, yattha ca nibbematiko hoti, taṃ sabbaṃ kappati.

Sace pana ekasmiṃ vihāre bhikkhū uddissa kataṃ hoti, te ca attano atthāya katabhāvaṃ na jānanti, aññe jānanti. Ye jānanti, tesaṃ na vaṭṭati , itaresaṃ vaṭṭati. Aññe na jānanti, teyeva jānanti, tesaṃyeva na vaṭṭati, aññesaṃ vaṭṭati. Tepi amhākaṃ atthāya katanti jānanti, aññepi etesaṃ atthāya katanti jānanti, sabbesampi na vaṭṭati, sabbe na jānanti, sabbesampi vaṭṭati. Pañcasu hi sahadhammikesu yassa vā tassa vā atthāya uddissa kataṃ, sabbesaṃ na kappati.


"在鱼肉的情况下，三次纯净"是指通过三方面的纯净，意指没有见到、听到和怀疑。因此说：“未见、未闻、未怀疑”。在这里，“未见”是指为了比丘的利益而捕杀的野生鱼肉，未被见到。“未闻”是指为了比丘的利益而捕获的野生鱼肉，未被听到。“未怀疑”则是指对见到、听到和两者皆无怀疑的情况应当了解。如何理解呢？在这里，比丘们看到人们手持网具等，从村庄中出发到林中游荡，第二天他们进入村庄时，带回的食物是为比丘的利益而捕获的野生鱼肉。由于他们的见到，所以产生了怀疑：“这是否是为了比丘的利益而做的？”这就是“见到的怀疑”，因此这类食物不应被接受。而“未怀疑”的食物是可以接受的。如果那些人问：“为什么不接受呢，尊者？”在听到这个理由后，他们会说：“这并不是为了比丘的利益而做的，而是为了我们自己的利益或王公等人的利益而做的。”
比丘们并没有看到；而且他们也听不到，似乎人们手持网具等从村庄中出发，或者在林中游荡。第二天他们进入村庄时，带回的食物是“这是否是为了比丘的利益而做的？”这就是“听到的怀疑”。因此这类食物不应被接受，而“未怀疑”的食物是可以接受的。如果那些人问：“为什么不接受呢，尊者？”在听到这个理由后，他们会说：“这并不是为了比丘的利益而做的，而是为了我们自己的利益或王公等人的利益而做的。”
比丘们并没有看到，也没有听到；而且他们在进入村庄时，带回的食物是经过处理的野生鱼肉，他们对此产生了怀疑：“这是否是为了比丘的利益而做的？”这就是“两者皆无怀疑”。因此这类食物不应被接受，而“未怀疑”的食物是可以接受的。如果那些人问：“为什么不接受呢，尊者？”在听到这个理由后，他们会说：“这并不是为了比丘的利益而做的，而是为了我们自己的利益或王公等人的利益而做的。”
在对于已故者的供养、吉祥等的利益而做的情况也是如此。无论是为了比丘的利益而未做的情况，若是有宁静的地方，这一切都是可以接受的。
如果在某个寺院中，针对比丘的情况而做的事情，他们却不知道自己是为了自身的利益而做的，其他人知道。知道的人不应被接受，而不知的人应被接受。那些知道的人，他们也知道这是为了其他人的利益，因此不应被接受；而不知的人，他们知道这是为了他们的利益，因此应被接受。对于所有人来说，若是为了我们的利益而做的，他们也知道这是为了其他人的利益而做的，所有人都不应被接受，所有人都不知道，所有人都应被接受。在五个共同法中，针对任何一个人的利益而做的事情，所有人都不应被接受。


Sace pana koci ekaṃ bhikkhuṃ uddissa pāṇaṃ vadhitvā tassa pattaṃ pūretvā deti, so ca attano atthāya katabhāvaṃ jānaṃyeva gahetvā aññassa bhikkhuno deti, so tassa saddhāya paribhuñjati, kassa āpattīti? Dvinnampi anāpatti. Yañhi uddissa kataṃ tassa abhuttatāya anāpatti, itarassa ajānanatāya. Kappiyamaṃsassa hi paṭiggahaṇe āpatti natthi. Uddissa katañca ajānitvā bhuttassa pacchā ñatvā āpattidesanākiccaṃ nāma natthi, akappiyamaṃsaṃ pana ajānitvā bhuttena pacchā ñatvāpi āpatti desetabbā, uddissa katañhi ñatvā bhuñjatova āpatti. Akappiyamaṃsaṃ ajānitvā bhuñjantassāpi āpattiyeva. Tasmā āpattibhīrukena rūpaṃ sallakkhentenapi pucchitvāva maṃsaṃ paṭiggahetabbaṃ. Paribhogakāle pucchitvā paribhuñjissāmīti vā gahetvā pucchitvāva paribhuñjitabbaṃ. Kasmā? Duviññeyyattā. Acchamaṃsaṃ hi sūkaramaṃsasadisaṃ hoti, dīpimaṃsādīnipi migamaṃsādisadisāni, tasmā pucchitvā gahaṇameva vattanti vadanti.

Haṭṭho udaggoti tuṭṭho ceva unnatakāyacitto ca hutvā. So kira ‘‘na bhagavā imāni pañca vatthūni anujānāti, idāni sakkhissāmi saṅghabhedaṃ kātu’’nti kokālikassa iṅgitākāraṃ dassetvā yathā visaṃ vā khāditvā rajjuyā vā ubbandhitvā satthaṃ vā āharitvā maritukāmo puriso visādīsu aññataraṃ labhitvā tappaccayā āsannampi maraṇadukkhaṃ ajānanto haṭṭho udaggo hoti; evameva saṅghabhedapaccayā āsannampi avīcimhi nibbattitvā paṭisaṃvedanīyaṃ dukkhaṃ ajānanto ‘‘laddho dāni me saṅghabhedassa upāyo’’ti haṭṭho udaggo sapariso uṭṭhāyāsanā teneva haṭṭhabhāvena bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Te mayaṃ imehi pañcahi vatthūhi samādāya vattāmāti ettha pana ‘‘imāni pañca vatthūnī’’ti vattabbepi te mayaṃ imehi pañcahi vatthūhi janaṃ saññāpessāmāti abhiṇhaṃ parivitakkavasena vibhattivipallāsaṃ asallakkhetvā abhiṇhaṃ parivitakkānurūpameva ‘‘te mayaṃ imehi pañcahi vatthūhī’’ti āha, yathā taṃ vikkhittacitto.

Dhutāsallekhavuttinoti yā paṭipadā kilese dhunāti, tāya samannāgatattā dhutā. Yā ca kilese sallikhati, sā etesaṃ vuttīti sallekhavuttino.

Bāhulikoti cīvarādīnaṃ paccayānaṃ bahulabhāvo bāhullaṃ, taṃ bāhullamassa atthi, tasmiṃ vā bāhulle niyutto ṭhitoti bāhuliko. Bāhullāya cetetīti bāhulattāya ceteti kappeti pakappeti. Kathañhi nāma mayhañca sāvakānañca cīvarādīnaṃ paccayānaṃ bahulabhāvo bhaveyyāti evaṃ ussukkamāpannoti adhippāyo. Cakkabhedāyāti āṇābhedāya.

Dhammiṃ kathaṃ katvāti khandhake vuttanayena ‘‘alaṃ, devadatta, mā te rucci saṅghabhedo. Garuko kho, devadatta, saṅghabhedo. Yo kho, devadatta, samaggaṃ saṅghaṃ bhindati, kappaṭṭhikaṃ kibbisaṃ pasavati, kappaṃ nirayamhi paccati, yo ca kho, devadatta, bhinnaṃ saṅghaṃ samaggaṃ karoti, brahmaṃ puññaṃ pasavati, kappaṃ saggamhi modatī’’ti (cūḷava. 343) evamādikaṃ anekappakāraṃ devadattassa ca bhikkhūnañca tadanucchavikaṃ tadanulomikaṃ dhammiṃ kathaṃ katvā.



如果有人为了一个特定的比丘杀生,并装满他的钵给他,而这个比丘明知是为自己而做的却接受并给予另一个比丘,后者出于信任而食用,谁犯戒呢?两人都不犯戒。因为被指定的人没有食用,所以不犯戒;另一个人因为不知情,所以也不犯戒。接受合法的肉是不犯戒的。如果不知情而食用了为特定人准备的食物,事后知道了也不需要忏悔。但是如果不知情而食用了不合法的肉,事后知道了也应该忏悔,因为明知是为特定人准备的而食用才算犯戒。不知情而食用不合法的肉也是犯戒的。因此,害怕犯戒的人即使在观察外形时也应该询问后才接受肉。或者接受时想着"食用时我会询问",然后询问后再食用。为什么?因为很难分辨。熊肉看起来像猪肉,豹肉等也看起来像鹿肉等,所以他们说应该询问后再接受。
"欢喜踊跃"是指既高兴又身心振奋。据说他想:"世尊不允许这五件事,现在我能破僧了。"他向拘迦利迦示意,就像一个想死的人吃了毒药、上吊或用刀自杀,得到毒药等其中之一时,不知道死亡的痛苦即将来临而欢喜踊跃;同样地,他不知道因破僧而即将在阿鼻地狱中受苦,想着"现在我得到了破僧的方法",欢喜踊跃地和随从从座位上起身,带着这份喜悦向世尊礼拜,右绕后离开。
"我们将以这五件事来实行"这里,虽然应该说"这五件事",但是因为经常思考"我们将以这五件事来说服人们",没有注意到语法变化,而是按照经常思考的方式说"我们以这五件事",就像心不在焉的人那样。
"实行头陀和苦行"是指以能除去烦恼的修行而具备头陀行,以能削减烦恼的生活方式而具备苦行。
"奢侈"是指有很多衣服等资具,或者专注于这种奢侈。"追求奢侈"是指追求、计划、策划奢侈。意思是努力使我和我的弟子们有很多衣服等资具。"破轮"是指破坏权威。
"说法"是指按照犍度中所说的方式:"够了,提婆达多,不要喜欢破僧。提婆达多,破僧是重罪。提婆达多,谁破和合的僧团,将造成一劫的罪业,一劫在地狱中受苦。提婆达多,谁使破裂的僧团和合,将造成梵天的功德,一劫在天界中欢乐。"(小品343)如此等等,以各种方式对提婆达多和比丘们说适合他们的、符合他们的

411.Samaggassāti sahitassa cittena ca sarīrena ca aviyuttassāti attho. Padabhājanepi hi ayameva attho dassito. Samānasaṃvāsakoti hi vadatā cittena aviyogo dassito hoti. Samānasīmāyaṃ ṭhitoti vadatā sarīrena. Kathaṃ? Samānasaṃvāsako hi laddhinānāsaṃvāsakena vā kammanānāsaṃvāsakena vā virahito samacittatāya cittena aviyutto hoti. Samānasīmāyaṃ ṭhito kāyasāmaggidānato sarīrena aviyutto.

Bhedanasaṃvattanikaṃ vā adhikaraṇanti bhedanassa saṅghabhedassa atthāya saṃvattanikaṃ kāraṇaṃ. Imasmiñhi okāse ‘‘kāmahetu kāmanidānaṃ kāmādhikaraṇa’’ntiādīsu (ma. ni. 

"和合"是指心与身体的统一且不分离的状态。即使在词语的分解中，这个意思也是显而易见的。“和合的共住”是指心的和谐不分离。而“在同一界限中站立”则是指身体的和谐。如何理解呢？“和合的共住”是指在获得的情况下，或在行为的情况下，因和谐而心不分离。“在同一界限中站立”则是指因身体的和谐而不分离。
“导致分裂的因缘”是指导致分裂、破坏僧团的原因。在此情况下，“因欲而生的欲望、因欲而生的因缘、欲望的因缘”等等。

1.168) viya kāraṇaṃ adhikaraṇanti adhippetaṃ. Tañca yasmā aṭṭhārasavidhaṃ hoti, tasmā padabhājane ‘‘aṭṭhārasa bhedakaravatthūnī’’ti vuttaṃ. Tāni pana ‘‘idhūpāli, bhikkhu adhammaṃ dhammoti dīpetī’’tiādinā (cūḷava. 352) nayena khandhake āgatāni, tasmā tatreva nesaṃ atthaṃ vaṇṇayissāma. Yopi cāyaṃ imāni vatthūni nissāya aparehipi kammena, uddesena, vohārena, anusāvanāya, salākaggāhenāti pañcahi kāraṇehi saṅghabhedo hoti, tampi āgataṭṭhāneyeva pakāsayissāma. Saṅkhepato pana bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāyāti ettha saṅghabhedassa atthāya saṃvattanikaṃ saṅghabhedanipphattisamatthaṃ kāraṇaṃ gahetvāti evamattho veditabbo. Paggayhāti paggahitaṃ abbhussitaṃ pākaṭaṃ katvā. Tiṭṭheyyāti yathāsamādinnaṃ yathāpaggahitameva ca katvā accheyya . Yasmā pana evaṃ paggaṇhatā tiṭṭhatā ca taṃ dīpitañceva appaṭinissaṭṭhañca hoti, tasmā padabhājane ‘‘dīpeyyā’’ti ca ‘‘nappaṭinissajjeyyā’’ti ca vuttaṃ.

Bhikkhūhi evamassa vacanīyoti aññehi lajjīhi bhikkhūhi evaṃ vattabbo bhaveyya. Padabhājane cassa ye passantīti ye sammukhā paggayha tiṭṭhantaṃ passanti. Ye suṇantīti yepi ‘‘asukasmiṃ nāma vihāre bhikkhū bhedanasaṃvattanikaṃ adhikaraṇaṃ samādāya paggayha tiṭṭhantī’’ti suṇanti.

Sametāyasmā saṅghenāti āyasmā saṅghena saddhiṃ sametu samāgacchatu ekaladdhiko hotūti attho. Kiṃ kāraṇā? Samaggo hi saṅgho sammodamāno avivadamāno ekuddeso phāsu viharatīti.

Tattha sammodamānoti aññamaññaṃ sampattiyā saṭṭhu modamāno. Avivadamānoti ‘‘ayaṃ dhammo, nāyaṃ dhammo’’ti evaṃ na vivadamāno. Eko uddeso assāti ekuddeso, ekato pavattapātimokkhuddeso, na visunti attho. Phāsu viharatīti sukhaṃ viharati.

Iccetaṃ kusalanti etaṃ paṭinissajjanaṃ kusalaṃ khemaṃ sotthibhāvo tassa bhikkhuno. No ce paṭinissajjati āpatti dukkaṭassāti tikkhattuṃ vuttassa appaṭinissajjato dukkaṭaṃ. Sutvā na vadanti āpatti dukkaṭassāti ye sutvā na vadanti, tesampi dukkaṭaṃ. Kīvadūre sutvā avadantānaṃ dukkaṭaṃ? Ekavihāre tāva vattabbaṃ natthi. Aṭṭhakathāyaṃ pana vuttaṃ ‘‘samantā addhayojane bhikkhūnaṃ bhāro. Dūtaṃ vā paṇṇaṃ vā pesetvā vadatopi āpattimokkho natthi. Sayameva gantvā ‘garuko kho, āvuso, saṅghabhedo , mā saṅghabhedāya, parakkamī’ti nivāretabbo’’ti. Pahontena pana dūrampi gantabbaṃ agilānānañhi dūrepi bhāroyeva.

Idāni ‘‘evañca so bhikkhu bhikkhūhi vuccamāno’’tiādīsu atthamattameva dassetuṃ ‘‘so bhikkhu saṅghamajjhampi ākaḍḍhitvā vattabbo’’tiādimāha. Tattha saṅghamajjhampi ākaḍḍhitvāti sace purimanayena vuccamāno na paṭinissajjati hatthesu ca pādesu ca gahetvāpi saṅghamajjhaṃ ākaḍḍhitvā punapi ‘‘mā āyasmā’’tiādinā nayena tikkhattuṃ vattabbo.

Yāvatatiyaṃ samanubhāsitabboti yāva tatiyaṃ samanubhāsanaṃ tāva samanubhāsitabbo. Tīhi samanubhāsanakammavācāhi kammaṃ kātabbanti vuttaṃ hoti. Padabhājane panassa atthameva gahetvā samanubhāsanavidhiṃ dassetuṃ ‘‘so bhikkhu samanubhāsitabbo. Evañca pana, bhikkhave, samanubhāsitabbo’’tiādi vuttaṃ.



1.168)中所说的那样,这里的"因缘"是指原因。由于这有十八种,所以在词语解释中说"十八种导致分裂的事项"。这些在犍度中以"优波离,在这里,比丘宣称非法为法"等方式(小品352)出现,所以我们将在那里解释它们的意思。还有,依靠这些事项,通过其他五种原因也会导致僧团分裂,即羯磨、诵戒、言语、宣告、投票,我们也将在出现的地方解释。简而言之,"采取导致分裂的因缘"在这里应理解为:采取能导致僧团分裂、能完成僧团分裂的原因。"坚持"是指坚持、高举、公开。"站立"是指按照所采取的、所坚持的方式而站立。由于这样坚持和站立,它就被阐明且不放弃,所以在词语解释中说"阐明"和"不放弃"。
"比丘们应该这样对他说"是指其他有惭愧心的比丘们应该这样对他说。在词语解释中,"那些看到的人"是指那些亲眼看到他坚持站立的人。"那些听到的人"是指那些听说"在某某寺院里,比丘们采取导致分裂的因缘而坚持站立"的人。
"尊者应与僧团和合"的意思是尊者应该与僧团和合、一致,成为同一见解。为什么?因为和合的僧团,欢喜、不争论、一起诵戒,住得安乐。
其中,"欢喜"是指互相对对方的成就感到高兴。"不争论"是指不争论"这是法,这不是法"等。"一起诵戒"是指一起诵波罗提木叉,而不是分开。"住得安乐"是指住得快乐。
"这是善"意味着放弃是善的、安全的、幸福的,对那个比丘来说。"如果不放弃,犯突吉罗罪"是指说三次后仍不放弃,犯突吉罗罪。"听到而不说,犯突吉罗罪"是指那些听到而不说的人也犯突吉罗罪。听到多远而不说犯突吉罗罪?在同一寺院内不需要说。但在注释中说:"半由旬内的比丘有责任。派使者或送信去说也不免罪。应该亲自去劝阻说:'朋友,破僧是重罪,不要努力破僧'。"能去的人即使远也应该去,因为对于没有生病的人来说,即使远也有责任。
现在,为了只显示"比丘们这样对他说"等的意思,他说"那个比丘应该被拉到僧团中间"等。其中,"拉到僧团中间"是指如果按照前面的方式说他不放弃,即使抓住他的手脚也要拉到僧团中间,再以"尊者不要"等方式说三次。
"应该劝告到第三次"是指应该劝告到第三次为止。这意味着应该用三次劝告羯磨语来做羯磨。但在词语解释中,为了显示劝告的方法,只取其意义而说"那个比丘应该被劝告。比丘们,应该这样劝告"等。

414. Tattha ñattiyā dukkaṭaṃ dvīhi kammavācāhi thullaccayā paṭippassambhantīti yañca ñattipariyosāne dukkaṭaṃ āpanno, ye ca dvīhi kammavācāhi thullaccaye, tā tissopi āpattiyo ‘‘yassa nakkhamati so bhāseyyā’’ti evaṃ yya-kārappattamattāya tatiyakammavācāya paṭippassambhanti saṅghādisesoyeva tiṭṭhati. Kiṃ pana āpannāpattiyo paṭippassambhanti anāpannāti? Mahāsumatthero tāva vadati ‘‘yo avasāne paṭinissajjissati, so tā āpattiyo na āpajjati, tasmā anāpannā paṭippassambhantī’’ti. Mahāpadumatthero pana liṅgaparivattena asādhāraṇāpattiyo viya āpannā paṭippassambhanti, anāpannānaṃ kiṃ paṭippassaddhiyā’’ti āha.

415.Dhammakamme dhammakammasaññīti tañce samanubhāsanakammaṃ dhammakammaṃ hoti, tasmiṃ dhammakammasaññīti attho. Esa nayo sabbattha. Idha saññā na rakkhati, kammassa dhammikattā eva appaṭinissajjanto āpajjati.

416.Asamanubhāsantassāti asamanubhāsiyamānassa appaṭinissajjantassāpi saṅghādisesena anāpatti.

Paṭinissajjantassāti ñattito pubbe vā ñattikkhaṇe vā ñattipariyosāne vā paṭhamāya vā anusāvanāya dutiyāya vā tatiyāya vā yāva yya-kāraṃ na sampāpuṇāti, tāva paṭinissajjantassa saṅghādisesena anāpatti.

Ādikammikassāti. Ettha pana ‘‘devadatto samaggassa saṅghassa bhedāya parakkami, tasmiṃ vatthusmi’’nti parivāre (pari. 17) āgatattā devadatto ādikammiko. So ca kho saṅghabhedāya parakkamanasseva, na appaṭinissajjanassa. Na hi tassa taṃ kammaṃ kataṃ. Kathamidaṃ jānitabbanti ce? Suttato. Yathā hi ‘‘ariṭṭho bhikkhu gaddhabādhipubbo yāvatatiyaṃ samanubhāsanāya na paṭinissajji, tasmiṃ vatthusmi’’nti parivāre (pari. 121) āgatattā ariṭṭhassa kammaṃ katanti paññāyati, na tathā devadattassa. Athāpissa katena bhavitabbanti koci attano rucimattena vadeyya, tathāpi appaṭinissajjane ādikammikassa anāpatti nāma natthi. Na hi paññattaṃ sikkhāpadaṃ vītikkamantassa aññatra uddissa anuññātato anāpatti nāma dissati. Yampi ariṭṭhasikkhāpadassa anāpattiyaṃ ‘‘ādikammikassā’’ti potthakesu likhitaṃ, taṃ pamādalikhitaṃ. Pamādalikhitabhāvo cassa ‘‘paṭhamaṃ ariṭṭho bhikkhu codetabbo, codetvā sāretabbo, sāretvā āpattiṃ ropetabbo’’ti (cūḷava. 65) evaṃ kammakkhandhake āpattiropanavacanato veditabbo.

Iti bhedāya parakkamane ādikammikassa devadattassa yasmā taṃ kammaṃ na kataṃ, tasmāssa āpattiyeva na jātā. Sikkhāpadaṃ pana taṃ ārabbha paññattanti katvā ‘‘ādikammiko’’ti vutto. Iti āpattiyā abhāvatoyevassa anāpatti vuttā. Sā panesā kiñcāpi asamanubhāsantassāti imināva siddhā, yasmā pana asamanubhāsanto nāma yassa kevalaṃ samanubhāsanaṃ na karonti, so vuccati, na ādikammiko. Ayañca devadatto ādikammikoyeva, tasmā ‘‘ādikammikassā’’ti vuttaṃ. Etenupāyena ṭhapetvā ariṭṭhasikkhāpadaṃ sabbasamanubhāsanāsu vinicchayo veditabbo. Sesaṃ sabbattha uttānameva.

Samuṭṭhānādīsu tivaṅgikaṃ ekasamuṭṭhānaṃ, samanubhāsanasamuṭṭhānaṃ nāmametaṃ, kāyavācācittato samuṭṭhāti. Paṭinissajjāmīti kāyavikāraṃ vā vacībhedaṃ vā akarontasseva pana āpajjanato akiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Paṭhamasaṅghabhedasikkhāpadavaṇṇanā niṭṭhitā.



其中,"以白羯磨犯突吉罗罪,以两次羯磨语犯偷兰遮罪,这些罪都消失"是指在白羯磨结束时所犯的突吉罗罪,以及两次羯磨语所犯的偷兰遮罪,这三种罪在第三次羯磨语刚到"谁不同意就说"时就消失了,只剩下僧残罪。那么,是已经犯的罪消失还是未犯的罪消失呢?大须摩长老说:"谁在最后放弃,谁就不犯这些罪,所以是未犯的罪消失。"但大莲花长老说:"就像性别转变后不共通的罪一样,是已犯的罪消失,未犯的罪有什么可消失的?"
"如法羯磨,认为是如法羯磨"是指如果那个劝告羯磨是如法的,在那个如法羯磨中认为是如法羯磨的意思。这个道理在所有地方都适用。在这里,认知不起作用,只要羯磨是如法的,不放弃就犯罪。
"对未被劝告的人"是指对未被劝告的人,即使不放弃也不犯僧残罪。
"放弃的人"是指在白羯磨之前,或在白羯磨时,或在白羯磨结束时,或在第一次宣告时,或第二次,或第三次,只要还没到"谁"字,在此之前放弃的人不犯僧残罪。
"首次犯者"是指:在这里,因为在《附随》(17)中说"提婆达多努力破和合的僧团,在那个事件中",所以提婆达多是首次犯者。但这只是指努力破僧,不是指不放弃。因为没有对他做那个羯磨。如果问"如何知道这一点?",答案是从经文中。就像在《附随》(121)中说"阿利吒比丘,前象夫,经过三次劝告仍不放弃,在那个事件中",由此可知对阿利吒做了羯磨,但对提婆达多没有这样说。即使有人仅凭自己的喜好说应该对他做了羯磨,即使这样,在不放弃的情况下,首次犯者也不可能不犯罪。因为除了特别允许的情况外,没有见过违反已制定的学处而不犯罪的。虽然在阿利吒学处的不犯部分,书中写有"首次犯者",但那是误写的。可以从羯磨犍度中"首先应该指责阿利吒比丘,指责后应该提醒,提醒后应该判罪"(小品65)这句话知道它是误写的。
因此,在努力破僧的情况下,因为没有对首次犯者提婆达多做那个羯磨,所以他根本就没有犯罪。但因为学处是针对他而制定的,所以称他为"首次犯者"。因此,由于没有犯罪,所以说他不犯罪。虽然这已经包含在"对未被劝告的人"中,但因为未被劝告的人只是指没有对他做劝告羯磨的人,而不是指首次犯者。而这个提婆达多确实是首次犯者,所以说"首次犯者"。用这种方法,除了阿利吒学处外,所有劝告的判断都应该这样理解。其余在所有地方都很清楚。
在起源等方面,这是三分一起源,称为劝告起源,从身、语、心而起。但对于不以身体动作或语言表示"我放弃"的人来说,是不作为,以认知而解脱,有心的,世间所谴责的,身业,语业,不善心,苦受。
第一破僧学处的解释结束。

11. Dutiyasaṅghabhedasikkhāpadavaṇṇanā

417-8.Tena samayena buddho bhagavāti dutiyasaṅghabhedasikkhāpadaṃ. Tattha anuvattakāti tassa diṭṭhikhantiruciggahaṇena anupaṭipajjanakā. Vaggaṃ asāmaggipakkhiyavacanaṃ vadantīti vaggavādakā. Padabhājane pana ‘‘tassa vaṇṇāya pakkhāya ṭhitā hontī’’ti vuttaṃ, tassa saṅghabhedāya parakkamantassa vaṇṇatthāya ca pakkhavuḍḍhiatthāya ca ṭhitāti attho. Ye hi vaggavādakā, te niyamena īdisā honti, tasmā evaṃ vuttaṃ. Yasmā pana tiṇṇaṃ uddhaṃ kammārahā na honti, na hi saṅgho saṅghassa kammaṃ karoti, tasmā eko vā dve vā tayo vāti vuttaṃ.

Jānātinoti amhākaṃ chandādīni jānāti. Bhāsatīti ‘‘evaṃ karomā’’ti amhehi saddhiṃ bhāsati. Amhākampetaṃ khamatīti yaṃ so karoti, etaṃ amhākampi ruccati.

Sametāyasmantānaṃ saṅghenāti āyasmantānaṃ cittaṃ saṅghena saddhiṃ sametu samāgacchatu, ekībhāvaṃ yātūti vuttaṃ hoti. Sesamettha paṭhamasikkhāpade vuttanayattā uttānatthattā ca pākaṭameva.

Samuṭṭhānādīnipi paṭhamasikkhāpadasadisānevāti.

Dutiyasaṅghabhedasikkhāpadavaṇṇanā niṭṭhitā.

12. Dubbacasikkhāpadavaṇṇanā

424.Tena samayena buddho bhagavāti dubbacasikkhāpadaṃ. Tattha anācāraṃ ācaratīti anekappakāraṃ kāyavacīdvāravītikkamaṃ karoti. Kiṃ nu kho nāmāti vambhanavacanametaṃ. Ahaṃ kho nāmāti ukkaṃsavacanaṃ. Tumhe vadeyyanti ‘‘idaṃ karotha, idaṃ mā karothā’’ti ahaṃ tumhe vattuṃ arahāmīti dasseti. Kasmāti ce? Yasmā amhākaṃ buddho bhagavā kaṇṭakaṃ āruyha mayā saddhiṃ nikkhamitvā pabbajitotievamādimatthaṃ sandhāyāha. ‘‘Amhākaṃ dhammo’’ti vatvā pana attano santakabhāve yuttiṃ dassento ‘‘amhākaṃ ayyaputtena dhammo abhisamito’’ti āha. Yasmā amhākaṃ ayyaputtena catusaccadhammo paṭividdho, tasmā dhammopi amhākanti vuttaṃ hoti. Saṅghaṃ pana attano veripakkhe ṭhitaṃ maññamāno amhākaṃ saṅghoti na vadati. Upamaṃ pana vatvā saṅghaṃ apasādetukāmo ‘‘seyyathāpi nāmā’’tiādimāha. Tiṇakaṭṭhapaṇṇasaṭanti tattha tattha patitaṃ tiṇakaṭṭhapaṇṇaṃ. Atha vā tiṇañca nissārakaṃ lahukaṃ kaṭṭhañca tiṇakaṭṭhaṃ. Paṇṇasaṭanti purāṇapaṇṇaṃ. Ussāreyyāti rāsiṃ kareyya.

Pabbateyyāti pabbatappabhavā, sā hi sīghasotā hoti, tasmā tameva gaṇhāti. Saṅkhasevālapaṇakanti ettha saṅkhoti dīghamūlako paṇṇasevālo vuccati. Sevāloti nīlasevālo, avaseso udakapappaṭakatilabījakādi sabbopi paṇakoti saṅkhyaṃ gacchati. Ekato ussāritāti ekaṭṭhāne kenāpi sampiṇḍitā rāsīkatāti dasseti.

425-6.Dubbacajātikoti dubbacasabhāvo vattuṃ asakkuṇeyyoti attho. Padabhājanepissa dubbacoti dukkhena kicchena vaditabbo, na sakkā sukhena vattunti attho. Dovacassakaraṇehīti dubbacabhāvakaraṇīyehi, ye dhammā dubbacaṃ puggalaṃ karonti, tehi samannāgatoti attho. Te pana ‘‘katame ca, āvuso, dovacassakaraṇā dhammā? Idhāvuso, bhikkhu pāpiccho hotī’’tiādinā nayena paṭipāṭiyā anumānasutte (ma. ni. 

第二破僧学处的解释
417-8. 当时佛陀称为“世尊”的第二破僧学处。在这里，“遵循者”是指因其见解的偏见而不进行适当的行为。说“群体的言论”是指群体的说法。在词语解释中说“以他的名声为依据而站立”，是指为了破坏僧团而努力的名声和提高名声的目的。那些群体的说法者，按规则应是这样的，因此这样说。由于三者之上没有行为能力，僧团没有为僧团的行为而做，因此说“一个或两个或三个”。
“知道”是指知道我们的欲望等。“说”是指“我们这样做”与我们一起说。“这对我们也合适”是指他所做的事情，对我们也有吸引力。
“与尊者们和合”是指尊者们的心与僧团和合，聚在一起，达到一致。其余的在第一学处的说法中已明确。
在起源等方面，都是与第一学处相似的。
第二破僧学处的解释结束。
难言学处的解释
当时佛陀称为“世尊”的难言学处。在这里，“行为不端”是指以多种方式违反身体和语言的界限。这个“难道”是指怀疑的言辞。“我确实”是指肯定的言辞。“你们应该说”是指“你们这样做，这样不要做”，我有权对你们说。为什么呢？因为我们的佛陀世尊是从荆棘上爬下，与我一起出家，因此这样说。说“我们的法”时，显示他自己存在的理由，称“我们的尊者的法被承认”。因为我们的尊者所领悟的四圣谛法，所以说法也是我们的。
但对于认为自己处于敌对状态的僧团，不称其为我们的僧团。为了以比喻的方式贬低僧团，称“就像……”。“草木片”是指在各处落下的草木片。或者是草也轻便，木头也轻。 “木片”是指旧木片。“应举起”是指要作出数量的动作。
“应举起”是指从山上来的，因为它们是快速流动的，所以抓住同样的东西。“长根草木片”是指长根的木片。草木片是指蓝色的草木片，其他的水生植物等都算作草木片。
425-6. “难言种类”是指难言的性质，无法表达的意思。在词语解释中，难言是指因痛苦和困难而难以说出，不能快乐地表达。 “双言行为”是指使人难言的行为，指那些使人变得难言的法，这些法使人具备这样的性质。然后他们问：“什么是使人难言的法？在这里，比丘是贪婪的。”

1.181) āgatā pāpicchatā, attukkaṃsakaparavambhakatā, kodhanatā, kodhahetu upanāhitā, kodhahetuabhisaṅgitā, kodhahetukodhasāmantavācānicchāraṇatā, codakaṃ paṭippharaṇatā, codakaṃ apasādanatā, codakassa paccāropanatā, aññena aññaṃpaṭicaraṇatā , apadānena na sampāyanatā, makkhipaḷāsitā, issukīmaccharitā, saṭhamāyāvitā, thaddhātimānitā, sandiṭṭhiparāmāsiādhānaggahiduppaṭinissaggitāti ekūnavīsati dhammā veditabbā.

Ovādaṃ nakkhamati na sahatīti akkhamo. Yathānusiṭṭhaṃ appaṭipajjanato padakkhiṇena anusāsaniṃ na gaṇhātīti appadakkhiṇaggāhī anusāsaniṃ.

Uddesapariyāpannesūti uddese pariyāpannesu antogadhesu. ‘‘Yassa siyā āpatti, so āvikareyyā’’ti evaṃ saṅgahitattā anto pātimokkhassa vattamānesūti attho. Sahadhammikaṃ vuccamānoti sahadhammikena vuccamāno karaṇatthe upayogavacanaṃ, pañcahi sahadhammikehi sikkhitabbattā tesaṃ vā santakattā sahadhammikanti laddhanāmena buddhapaññattena sikkhāpadena vuccamānoti attho.

Viramathāyasmanto mama vacanāyāti yena vacanena maṃ vadatha, tato mama vacanato viramatha. Mā maṃ taṃ vacanaṃ vadathāti vuttaṃ hoti.

Vadatu sahadhammenāti sahadhammikena sikkhāpadena sahadhammena vā aññenapi pāsādikabhāvasaṃvattanikena vacanena vadatu. Yadidanti vuḍḍhikāraṇanidassanatthe nipāto. Tena ‘‘yaṃ idaṃ aññamaññassa hitavacanaṃ āpattito vuṭṭhāpanañca tena aññamaññavacanena aññamaññavuṭṭhāpanena ca saṃvaḍḍhā parisā’’ti evaṃ parisāya vuḍḍhikāraṇaṃ dassitaṃ hoti. Sesaṃ sabbattha uttānameva.

Samuṭṭhānādīni paṭhamasaṅghabhedasadisānevāti.

Dubbacasikkhāpadavaṇṇanā niṭṭhitā.

13. Kuladūsakasikkhāpadavaṇṇanā



1.181)中所说的贪婪、自赞毁他、易怒、因怒而怀恨、因怒而执著、因怒而说近似愤怒的话、反驳指责者、贬低指责者、反过来指责指责者、以此事回避彼事、不以理由来解释、覆藏过失、嫉妒吝啬、虚伪欺诈、固执自大、坚持己见难以放弃等十九种法。
"不接受教诫不忍受"是指不能忍受。因为不按照教导去做,所以不以正确的方式接受教诫,称为"不正确地接受教诫"。
"包含在诵戒中的"是指包含在诵戒中、包括在内的。因为以"若有犯戒者,应该坦白"的方式包含在波罗提木叉中进行的意思。"被同法者所说"是指被同法者所说,是宾格表示工具,因为五种同法者都应学习,或者因为属于他们,所以称为同法,是指被佛陀制定的学处所说的意思。
"尊者们请停止对我说话"是指你们用什么话对我说,请停止对我说那些话。意思是不要对我说那些话。
"请以同法说"是指请以同法的学处或其他能带来喜悦的话语来说。"那个"是表示增长原因的不变词。由此显示"这个互相有益的言语和从罪中解脱,通过这种互相的言语和互相的解脱,僧团得以增长",这样显示了僧团增长的原因。其余在所有地方都很清楚。
在起源等方面,与第一破僧学处相似。
难言学处的解释结束。
败坏居士学处的解释

431.Tenasamayena buddho bhagavāti kuladūsakasikkhāpadaṃ. Tattha assajipunabbasukā nāmāti assaji ceva punabbasuko ca. Kīṭāgirisminti evaṃnāmake janapade. Āvāsikā hontīti ettha āvāso etesaṃ atthīti āvāsikā. ‘‘Āvāso’’ti vihāro vuccati. So yesaṃ āyatto navakammakaraṇapurāṇapaṭisaṅkharaṇādibhārahāratāya, te āvāsikā. Ye pana kevalaṃ vihāre vasanti, te nevāsikāti vuccanti. Ime āvāsikā ahesuṃ. Alajjino pāpabhikkhūti nillajjā lāmakabhikkhū, te hi chabbaggiyānaṃ jeṭṭhakachabbaggiyā.

Sāvatthiyaṃ kira cha janā sahāyakā ‘‘kasikammādīni dukkarāni, handa mayaṃ sammā pabbajāma! Pabbajantehi ca uppanne kicce nittharaṇakaṭṭhāne pabbajituṃ vaṭṭatī’’ti sammantayitvā dvinnaṃ aggasāvakānaṃ santike pabbajiṃsu. Te pañcavassā hutvā mātikaṃ paguṇaṃ katvā mantayiṃsu ‘‘janapado nāma kadāci subhikkho hoti kadāci dubbhikkho, mayaṃ mā ekaṭṭhāne vasimha, tīsu ṭhānesu vasāmā’’ti. Tato paṇḍukalohitake āhaṃsu – ‘‘āvuso, sāvatthi nāma sattapaññāsāya kulasatasahassehi ajjhāvutthā, asītigāmasahassapaṭimaṇḍitānaṃ tiyojanasatikānaṃ dvinnaṃ kāsikosalaraṭṭhānaṃ āyamukhabhūtā, tatra tumhe dhuraṭṭhāneyeva pariveṇāni kāretvā ambapanasanāḷikerādīni ropetvā pupphehi ca phalehi ca kulāni saṅgaṇhantā kuladārake pabbājetvā parisaṃ vaḍḍhethā’’ti.

Mettiyabhūmajake āhaṃsu – ‘‘āvuso, rājagahaṃ nāma aṭṭhārasahi manussakoṭīhi ajjhāvutthaṃ asītigāmasahassapaṭimaṇḍitānaṃ tiyojanasatikānaṃ dvinnaṃ aṅgamagadharaṭṭhānaṃ āyamukhabhūtaṃ, tatra tumhe dhuraṭṭhāneyeva…pe… parisaṃ vaḍḍhethā’’ti.

Assajipunabbasuke āhaṃsu – ‘‘āvuso, kīṭāgiri nāma dvīhi meghehi anuggahito tīṇi sassāni pasavanti, tatra tumhe dhuraṭṭhāneyeva pariveṇāni kāretvā…pe… parisaṃ vaḍḍhethā’’ti. Te tathā akaṃsu. Tesu ekamekassa pakkhassa pañca pañca bhikkhusatāni parivārā, evaṃ samadhikaṃ diyaḍḍhabhikkhusahassaṃ hoti. Tatra paṇḍukalohitakā saparivārā sīlavantova bhagavatā saddhiṃ janapadacārikampi caranti, te akatavatthuṃ uppādenti, paññattasikkhāpadaṃ pana na maddanti, itare sabbe alajjino akatavatthuñca uppādenti, paññattasikkhāpadañca maddanti, tena vuttaṃ – ‘‘alajjino pāpabhikkhū’’ti.

Evarūpanti evaṃjātikaṃ. Anācāraṃ ācarantīti anācaritabbaṃ ācaranti, akātabbaṃ karonti. Mālāvacchanti taruṇapuppharukkhaṃ, taruṇakā hi puppharukkhāpi pupphagacchāpi mālāvacchā tveva vuccanti, te ca anekappakāraṃ mālāvacchaṃ sayampi ropenti, aññenapi ropāpenti, tena vuttaṃ – ‘‘mālāvacchaṃ ropentipi ropāpentipī’’ti. Siñcantīti sayameva udakena siñcanti. Siñcāpentīti aññenapi siñcāpenti.


当时佛陀称为“世尊”的败坏居士学处。在这里，“阿萨吉和再生者”是指阿萨吉和再生者。 “虫山”是指名为“虫山”的地方。 “居住者”是指这些人的住所，即居住者。“住所”称为寺院。由于这些人依赖于新建或旧有的寺院的负担，因此称为居住者。而仅在寺院中居住的人则不称为居住者。这些是居住者。 “不知羞耻的恶比丘”是指毫无羞耻的卑鄙比丘，他们是六种最尊贵比丘的长者。
在舍卫城，似乎有六个人作为助手说：“农务等困难，真是我们应该好好出家！与出家人一起，面对责任时出家是合适的。”于是，他们在两位最尊贵的弟子面前出家。五年后，他们制定了完整的戒律，商量道：“名为城镇的地方，有时丰饶，有时贫穷，我们不要住在同一个地方，而是要住在三个地方。”然后，白色和红色的比丘们说：“尊者，舍卫城有七十五万家族，八十个村庄，周围三十里有两个可耕作的地方，在那里你们应当在责任上建立园圃，种植芒果、菩提等树木，收获花果，增进家族的子女。”
与慈悲的比丘们说：“尊者，王舍城有十八万的人口，周围八十个村庄，三十里有两个可耕作的地方，在那里你们应当在责任上……增进家族的子女。”
阿萨吉和再生者说：“尊者，虫山在两场大雨的滋润下，三种作物丰收，在那里你们应当在责任上……增进家族的子女。”他们如是做了。在他们之中，每个派别有五百比丘团体，因此总计约有一千五百比丘。在那里，白色和红色的比丘们与佛陀一起在乡村游行，他们未犯戒律，而其他所有的不知羞耻者则犯了戒律，因此称为“不知羞耻的恶比丘”。
“如此的”是指如此的种类。“行为不端”是指不应当的行为，做了不该做的事情。 “花环”是指年轻的花树，年轻的花树也叫花环，他们以多种方式种植花环，或自己种植，或他人种植，因此说：“种花环的人也种植。”
“浇灌”是指自己用水浇灌。“浇灌”是指用他人的水浇灌。


Ettha pana akappiyavohāro kappiyavohāro pariyāyo obhāso nimittakammanti imāni pañca jānitabbāni. Tattha akappiyavohāro nāma allaharitānaṃ koṭṭanaṃ koṭṭāpanaṃ, āvāṭassa khaṇanaṃ khaṇāpanaṃ, mālāvacchassa ropanaṃ ropāpanaṃ, āḷiyā bandhanaṃ bandhāpanaṃ, udakassa secanaṃ secāpanaṃ, mātikāya sammukhakaraṇaṃ kappiyaudakasiñcanaṃ hatthamukhapādadhovananhānodakasiñcananti. Kappiyavohāro nāma ‘‘imaṃ rukkhaṃ jāna, imaṃ āvāṭaṃ jāna, imaṃ mālāvacchaṃ jāna, ettha udakaṃ jānā’’ti vacanaṃ sukkhamātikāya ujukaraṇañca. Pariyāyo nāma ‘‘paṇḍitena nāma mālāvacchādayo ropāpetabbā nacirasseva upakārāya saṃvattantī’’tiādivacanaṃ. Obhāso nāma kudālakhaṇittādīni ca mālāvacche ca gahetvā ṭhānaṃ, evaṃ ṭhitañhi sāmaṇerādayo disvā thero kārāpetukāmoti gantvā karonti. Nimittakammaṃ nāma kudāla-khaṇitti-vāsi-pharasu-udakabhājanāni āharitvā samīpe ṭhapanaṃ.

Imāni pañcapi kulasaṅgahatthāya ropane na vaṭṭanti, phalaparibhogatthāya kappiyākappiyavohāradvayameva na vaṭṭati, itarattayaṃ vaṭṭati. Mahāpaccariyaṃ pana ‘‘kappiyavohāropi vaṭṭati. Yañca attano paribhogatthāya vaṭṭati, taṃ aññapuggalassa vā saṅghassa vā cetiyassa vā atthāyapi vaṭṭatī’’ti vuttaṃ.

Ārāmatthāya pana vanatthāyaca chāyatthāya ca akappiyavohāramattameva na ca vaṭṭati, sesaṃ vaṭṭati, na kevalañca sesaṃ yaṃkiñci mātikampi ujuṃ kātuṃ kappiyaudakaṃ siñcituṃ nhānakoṭṭhakaṃ katvā nhāyituṃ hatthapādamukhadhovanudakāni ca tattha chaḍḍetumpi vaṭṭati. Mahāpaccariyaṃ pana kurundiyañca ‘‘kappiyapathaviyaṃ sayaṃ ropetumpi vaṭṭatī’’ti vuttaṃ. Ārāmādiatthāya pana ropitassa vā ropāpitassa vā phalaṃ paribhuñjitumpi vaṭṭati.

Ocinanaocināpane pakatiyāpi pācittiyaṃ. Kuladūsanatthāya pana pācittiyañceva dukkaṭañca. Ganthanādīsu ca uracchadapariyosānesu kuladūsanatthāya aññatthāya vā karontassa dukkaṭameva . Kasmā? Anācārattā, ‘‘pāpasamācāro’’ti ettha vuttapāpasamācārattā ca. Ārāmādiatthāya rukkharopane viya vatthupūjanatthāya kasmā na anāpattīti ce? Anāpattiyeva. Yathā hi tattha kappiyavohārena pariyāyādīhi ca anāpatti tathā vatthupūjatthāyapi anāpattiyeva.

Nanu ca tattha ‘‘kappiyapathaviyaṃ sayaṃ ropetumpi vaṭṭatī’’ti vuttanti? Vuttaṃ, na pana mahāaṭṭhakathāyaṃ. Athāpi maññeyyāsi itarāsu vuttampi pamāṇaṃ. Mahāaṭṭhakathāyañca kappiyaudakasecanaṃ vuttaṃ, taṃ kathanti? Tampi na virujjhati. Tatra hi avisesena ‘‘rukkhaṃ ropentipi ropāpentipi, siñcantipi siñcāpentipī’’ti vattabbe ‘‘mālāvaccha’’nti vadanto ñāpeti ‘‘kulasaṅgahatthāya pupphaphalūpagameva sandhāyetaṃ vuttaṃ, aññatra pana pariyāyo atthī’’ti. Tasmā tattha pariyāyaṃ, idha ca pariyāyābhāvaṃ ñatvā yaṃ aṭṭhakathāsu vuttaṃ, taṃ suvuttameva. Vuttañcetaṃ –

‘‘Buddhena dhammo vinayo ca vutto;

Yo tassa puttehi tatheva ñāto;

So yehi tesaṃ matimaccajantā;

Yasmā pure aṭṭhakathā akaṃsu.

‘‘Tasmā hi yaṃ aṭṭhakathāsu vuttaṃ;

Taṃ vajjayitvāna pamādalekhaṃ;

Sabbampi sikkhāsu sagāravānaṃ;

Yasmā pamāṇaṃ idha paṇḍitāna’’nti.


这里应当知道五种不可接受的言辞、可接受的言辞、定义、比喻和象征性行为。不可接受的言辞是指对他人进行辱骂、攻击、挖掘、种植花环、捆绑、浇水、在戒律前面施加负担、以适当的水浇灌、用手、脚、口洗涤等。可接受的言辞是指“知道这棵树、知道这个洞、知道这个花环、知道水在这里”的话，以及将干燥的戒律直观呈现的行为。定义是指“智者应当种植花环等，以便不久后能有益处”的话。比喻是指在某个地方，看到某些行为时，出家人和其他人会去做的事情。象征性行为是指用工具、铲子、锄头、水瓶等物品放置在附近。
这五个行为对于家庭团体的种植不适用，只有在果实享用方面可接受的言辞和不可接受的言辞适用，其他方面则适用。关于大法则中说：“可接受的言辞也适用。对于自己享用的事物，也适用于他人、僧团或圣地的利益。”
对于娱乐场所、森林和阴影等方面，仅不可接受的言辞不适用，其他方面适用，不仅仅是其他方面，任何地方的土壤都可以用适当的水浇灌，洗手、脚、口的水也可以用来清洗，因此适用。关于大法则中说：“在可接受的土地上，自行种植也适用。”
关于采摘和采摘的行为，属于一般的过失。对于败坏家庭的事，既有过失也有轻罪。在捆绑等方面，败坏家庭的事在其他地方的行为属于轻罪。为什么？因为不端行为，“恶行”在这里指的是不端行为。对于娱乐场所的树木种植等，为什么不算犯戒？是因为不犯戒。就像在这里可接受的言辞和定义一样，也不算犯戒。
难道在这里不是说“在可接受的土地上，自行种植也适用”吗？是说了，但在大法则中没有提到。然而你可能认为在其他地方提到的标准。大法则中提到的可接受的水浇灌，怎么说呢？这也没有冲突。因为在这里明确地说“种树、种植、浇水”，同时说明“花环”是指家庭团体的花果，因此这句话是指在其他地方有定义。
因此在这里有定义，而在此处没有定义，正如在大法则中所说的那样，确实是合理的。确实有这样的说法：
“佛陀所说的法和戒律；
他的弟子们同样了解；
所以那些有智慧的人；
因为之前的解释而行事。
“因此在解释中所说的；
应当明确地记录标准；
所有的戒律都应当遵循；
因为这里的标准是智者所说的。”


Sabbaṃ vuttanayeneva veditabbaṃ. Tattha siyā yadi vatthupūjanatthāyapi ganthānādīsu āpatti, haraṇādīsu kasmā anāpattīti? Kulitthīādīnaṃ atthāya haraṇato haraṇādhikāre hi visesetvā te kulitthīnantiādi vuttaṃ, tasmā buddhādīnaṃ atthāya harantassa anāpatti.

Tattha ekatovaṇṭikanti pupphānaṃ vaṇṭe ekato katvā katamālaṃ. Ubhatovaṇṭikanti ubhohi passehi pupphavaṇṭe katvā katamālaṃ. Mañjarikantiādīsu pana mañjarī viya katā pupphavikati mañjarikāti vuccati. Vidhūtikāti sūciyā vā salākāya vā sinduvārapupphādīni vijjhitvā katā. Vaṭaṃsakoti vataṃsako. Āveḷāti kaṇṇikā. Uracchadoti hārasadisaṃ ure ṭhapanakapupphadāmaṃ. Ayaṃ tāva ettha padavaṇṇanā.

Ayaṃ pana ādito paṭṭhāya vitthārena āpattivinicchayo. Kuladūsanatthāya akappiyapathaviyaṃ mālāvacchaṃ ropentassa pācittiyañceva dukkaṭañca, tathā akappiyavohārena ropāpentassa. Kappiyapathaviyaṃ ropanepi ropāpanepi dukkaṭameva. Ubhayatthāpi sakiṃ āṇattiyā bahunnampi ropane ekameva sapācittiyadukkaṭaṃ vā suddhadukkaṭaṃ vā hoti. Paribhogatthāya hi kappiyabhūmiyaṃ vā akappiyabhūmiyaṃ vā kappiyavohārena ropāpane anāpatti. Ārāmādiatthāyapi akappiyapathaviyaṃ ropentassa vā akappiyavacanena ropāpentassa vā pācittiyaṃ. Ayaṃ pana nayo mahāaṭṭhakathāyaṃ na suṭṭhu vibhatto, mahāpaccariyaṃ vibhattoti.

Siñcanasiñcāpane pana akappiyaudakena sabbattha pācittiyaṃ, kuladūsanaparibhogatthāya dukkaṭampi. Kappiyena tesaṃyeva dvinnamatthāya dukkaṭaṃ. Paribhogatthāya cettha kappiyavohārena siñcāpane anāpatti. Āpattiṭṭhāne pana dhārāvacchedavasena payogabahulatāya āpattibahulatā veditabbā.

Kuladūsanatthāya ocinane pupphagaṇanāya dukkaṭapācittiyāni aññattha pācittiyāneva. Bahūni pana pupphāni ekapayogena ocinanto payogavasena kāretabbo. Ocināpane kuladūsanatthāya sakiṃ āṇatto bahumpi ocinati, ekameva sapācittiyadukkaṭaṃ, aññatra pācittiyameva.

Ganthanādīsu sabbāpi cha pupphavikatiyo veditabbā – ganthimaṃ, gopphimaṃ, vedhimaṃ, veṭhimaṃ, pūrimaṃ, vāyimanti. Tattha ‘‘ganthimaṃ’’ nāma sadaṇḍakesu vā uppalapadumādīsu aññesu vā dīghavaṇṭesu pupphesu daṭṭhabbaṃ. Daṇḍakena daṇḍakaṃ vaṇṭena vā vaṇṭaṃ ganthetvā katameva hi ganthimaṃ. Taṃ bhikkhussa vā bhikkhuniyā vā kātumpi akappiyavacanena kārāpetumpi na vaṭṭati. Evaṃ jāna, evaṃ kate sobheyya, yathā etāni pupphāni na vikiriyanti tathā karohītiādinā pana kappiyavacanena kāretuṃ vaṭṭati.

‘‘Gopphimaṃ’’ nāma suttena vā vākādīhi vā vassikapupphādīnaṃ ekatovaṇṭikaubhatovaṇṭikamālāvasena gopphanaṃ, vākaṃ vā rajjuṃ vā diguṇaṃ katvā tattha avaṇṭakāni nīpapupphādīni pavesetvā paṭipāṭiyā bandhanti, etampi gopphimameva. Sabbaṃ purimanayeneva na vaṭṭati.


所有内容都应按照前面所说的方式理解。在这里,如果为了供奉圣物而在编织等方面也有罪过,那么为什么在搬运等方面没有罪过呢?因为在搬运部分特别提到是为了妇女等人而搬运,所以说"为了妇女等人"。因此,为佛陀等人搬运是没有罪过的。
在这里,"单边花环"是指将花茎放在一边做成的花环。"双边花环"是指将花茎放在两边做成的花环。在"花束"等词中,"花束"是指像花束一样做成的花饰。"穿孔花环"是指用针或棍子穿过茉莉花等做成的。"头饰"即是头饰。"耳环"是指耳饰。"胸饰"是指像项链一样放在胸前的花环。这就是这里的词语解释。
从头开始的详细罪过判断如下:为了败坏家庭而在不适当的土地上种植花园,犯波逸提罪和突吉罗罪;同样,用不适当的言语让人种植也是如此。在适当的土地上种植或让人种植只犯突吉罗罪。在两种情况下,一次命令种植多株也只算一次带波逸提的突吉罗罪或纯突吉罗罪。为了享用而在适当或不适当的土地上用适当的言语让人种植是无罪的。为了园林等目的在不适当的土地上种植或用不适当的言语让人种植,犯波逸提罪。但这个规则在大注释书中没有很好地区分,在大**注释书中有区分。
关于浇水和让人浇水,用不适当的水在任何地方都犯波逸提罪,为了败坏家庭和享用也犯突吉罗罪。用适当的水为这两个目的浇水犯突吉罗罪。在这里,为了享用而用适当的言语让人浇水是无罪的。在有罪的地方,根据水流的中断来判断行为的多少,从而判断罪过的多少。
为了败坏家庭而采摘,根据花的数量犯突吉罗罪和波逸提罪;其他情况只犯波逸提罪。一次采摘多朵花,应按行为次数计算罪过。让人采摘时,为了败坏家庭而一次命令采摘多朵,只算一次带波逸提的突吉罗罪;其他情况只犯波逸提罪。
在编织等方面,应了解六种花饰:结编、编织、穿孔、包裹、填充、编织。其中,"结编"是指在有茎的莲花等或其他长茎花中可以看到的。用茎与茎或茎与茎结合做成的就是结编。比丘或比丘尼不可以做,也不可以用不适当的言语让人做。但可以用适当的言语如"这样做,这样做会很漂亮,让这些花不散落"等让人做。
"编织"是指用线或树皮等将茉莉花等编成单边或双边花环,或者将树皮或绳子折成两倍,将无茎的花插入其中并按顺序绑好,这也是编织。一切都按前面的方式不允许。


‘‘Vedhimaṃ’’ nāma savaṇṭakāni vassikapupphādīni vaṇṭesu, avaṇṭakāni vā vakulapupphādīni antochidde sūcitālahīrādīhi vinivijjhitvā āvunanti, etaṃ vedhimaṃ nāma, tampi purimanayeneva na vaṭṭati. Keci pana kadalikkhandhamhi kaṇṭake vā tālahīrādīni vā pavesetvā tattha pupphāni vijjhitvā ṭhapenti, keci kaṇṭakasākhāsu, keci pupphacchattapupphakūṭāgārakaraṇatthaṃ chatte ca bhittiyañca pavesetvā ṭhapitakaṇṭakesu, keci dhammāsanavitāne baddhakaṇṭakesu, keci kaṇikārapupphādīni salākāhi vijjhanti, chattādhichattaṃ viya ca karonti, taṃ atioḷārikameva . Pupphavijjhanatthaṃ pana dhammāsanavitāne kaṇṭakampi bandhituṃ kaṇṭakādīhi vā ekapupphampi vijjhituṃ puppheyeva vā pupphaṃ pavesetuṃ na vaṭṭati. Jālavitānavedika-nāgadantaka pupphapaṭicchakatālapaṇṇaguḷakādīnaṃ pana chiddesu asokapiṇḍiyā vā antaresu pupphāni pavesetuṃ na doso. Etaṃ vedhimaṃ nāma na hoti. Dhammarajjuyampi eseva nayo.

‘‘Veṭhimaṃ’’ nāma pupphadāmapupphahatthakesu daṭṭhabbaṃ. Keci hi matthakadāmaṃ karontā heṭṭhā ghaṭakākāraṃ dassetuṃ pupphehi veṭhenti, keci aṭṭhaṭṭha vā dasa dasa vā uppalapupphādīni suttena vā vākena vā daṇḍakesu bandhitvā uppalahatthake vā padumahatthake vā karonti, taṃ sabbaṃ purimanayeneva na vaṭṭati. Sāmaṇerehi uppāṭetvā thale ṭhapitauppalādīni kāsāvena bhaṇḍikampi bandhituṃ na vaṭṭati. Tesaṃyeva pana vākena vā daṇḍakena vā bandhituṃ aṃsabhaṇḍikaṃ vā kātuṃ vaṭṭati. Aṃsabhaṇḍikā nāma khandhe ṭhapitakāsāvassa ubho ante āharitvā bhaṇḍikaṃ katvā tasmiṃ pasibbake viya pupphāni pakkhipanti, ayaṃ vuccati aṃsabhaṇḍikā, etaṃ kātuṃ vaṭṭati. Daṇḍakehi paduminipaṇṇaṃ vijjhitvā uppalādīni paṇṇena veṭhetvā gaṇhanti, tatrāpi pupphānaṃ upari paduminipaṇṇameva bandhituṃ vaṭṭati. Heṭṭhā daṇḍakaṃ pana bandhituṃ na vaṭṭati.

‘‘Pūrimaṃ’’ nāma mālāguṇe ca pupphapaṭe ca daṭṭhabbaṃ. Yo hi mālāguṇena cetiyaṃ vā bodhiṃ vā vedikaṃ vā parikkhipanto puna ānetvā pūrimaṭhānaṃ atikkāmeti, ettāvatāpi pūrimaṃ nāma hoti. Ko pana vādo anekakkhattuṃ parikkhipantassa, nāgadanta-kantarehi pavesetvā haranto olambakaṃ katvā puna nāgadantakaṃ parikkhipati, etampi pūrimaṃ nāma. Nāgadantake pana pupphavalayaṃ pavesetuṃ vaṭṭati. Mālāguṇehi pupphapaṭaṃ karonti. Tatrāpi ekameva mālāguṇaṃ harituṃ vaṭṭati. Puna paccāharato pūrimameva hoti, taṃ sabbaṃ purimanayeneva na vaṭṭati. Mālāguṇehi pana bahūhipi kataṃ pupphadāmaṃ labhitvā āsanamatthakādīsu bandhituṃ vaṭṭati. Atidīghaṃ pana mālāguṇaṃ ekavāraṃ haritvā vā parikkhipitvā vā puna aññassa bhikkhuno dātuṃ vaṭṭati. Tenāpi tatheva kātuṃ vaṭṭati.


“穿孔花环”是指用针刺穿的花朵，如雨花等花卉，或用针刺穿的其他花卉。有人在香蕉树上或其他树上插入刺，然后将花朵插入，或在树枝上、花伞下或其他地方插入花朵，这样的行为是不合适的。在用花朵装饰佛坛时，若用刺扎住花朵或将单朵花插入花环中是不合适的。对于花坛、花圈等，若在装饰上插入花朵并不算犯戒。这个原则在大法则中同样适用。
“编织花环”是指用花朵的花瓣和花柄编制而成的花环。有人用花瓣编织成花环，或用花瓣和花柄一起编织成花环，这些都是可以接受的。对于比丘和比丘尼来说，不能用不适当的言辞让人做这件事。可以用适当的言辞说：“这样做会很美丽，这样的花不会散落”，让人去做。
“填充”是指在花环的装饰和花瓣上进行的行为。若用花瓣装饰佛塔或菩提树，若将其重新放回原处，则算作填充。若用多次的装饰将花环包裹住，若用花瓣包裹住，则称之为填充，若用不适当的方式进行填充则不算犯戒。
若用不适当的方式在花环的装饰和花瓣上进行行为，属于败坏家庭的行为，犯波逸提罪和突吉罗罪。对于装饰的行为，若用适当的方式进行装饰则不算犯戒。对于享用的行为，若用适当的方式进行装饰则不算犯戒。
在败坏家庭的情况下，采摘花朵的行为属于突吉罗罪和波逸提罪；在其他情况下则只犯波逸提罪。若一次采摘多朵花，则按行为次数计算罪过。让人采摘时，若为了败坏家庭而一次命令采摘多朵，只算一次带波逸提的突吉罗罪；在其他情况下只犯波逸提罪。
在编织等方面，六种花饰应当被理解：结编、编织、穿孔、包裹、填充、编织。其中，“结编”是指在有茎的莲花等或其他长茎花中可以看到的。用茎与茎或茎与茎结合做成的就是结编。比丘或比丘尼不可以做，也不可以用不适当的言辞让人做。但可以用适当的言辞如“这样做，能够让这些花不散落”等让人做。
“编织”是指用线或树皮等将茉莉花等编成单边或双边花环，或者将树皮或绳子折成两倍，将无茎的花插入其中并按顺序绑好，这也是编织。一切都按前面的方式不允许。


‘‘Vāyimaṃ’’ nāma pupphajālapupphapaṭapuppharūpesu daṭṭhabbaṃ. Cetiyesu pupphajālaṃ karontassa ekamekamhi jālacchidde dukkaṭaṃ. Bhitticchattabodhitthambhādīsupi eseva nayo. Pupphapaṭaṃ pana parehi pūritampi vāyituṃ na labbhati. Gopphimapuppheheva hatthiassādirūpakāni karonti, tānipi vāyimaṭṭhāne tiṭṭhanti. Purimanayeneva sabbaṃ na vaṭṭati. Aññehi kataparicchede pana pupphāni ṭhapentena hatthiassādirūpakampi kātuṃ vaṭṭati. Mahāpaccariyaṃ pana kalambakena aḍḍhacandakena ca saddhiṃ aṭṭhapupphavikatiyo vuttā. Tattha kalambakoti aḍḍhacandakantare ghaṭikadāmaolambako vutto. ‘‘Aḍḍhacandako’’ti aḍḍhacandākārena mālāguṇaparikkhepo. Tadubhayampi pūrimeyeva paviṭṭhaṃ. Kurundiyaṃ pana ‘‘dve tayo mālāguṇe ekato katvā pupphadāmakaraṇampi vāyimaṃyevā’’ti vuttaṃ. Tampi idha pūrimaṭṭhāneyeva paviṭṭhaṃ, na kevalañca pupphaguḷadāmameva piṭṭhamayadāmampi geṇḍukapupphadāmampi kurundiyaṃ vuttaṃ, kharapattadāmampi sikkhāpadassa sādhāraṇattā bhikkhūnampi bhikkhunīnampi neva kātuṃ na kārāpetuṃ vaṭṭati. Pūjānimittaṃ pana kappiyavacanaṃ sabbattha vattuṃ vaṭṭati. Pariyāyaobhāsanimittakammāni vaṭṭantiyeva.

Tuvaṭṭentīti nipajjanti. Lāsentīti pītiyā uppilavamānā viya uṭṭhahitvā lāsiyanāṭakaṃ nāṭenti, recakaṃ denti. Naccantiyāpi naccantīti yadā nāṭakitthī naccati, tadā tepi tassā purato vā pacchato vā gacchantā naccanti. Naccantiyāpi gāyantīti yadā sā naccati, tadā naccānurūpaṃ gāyanti. Esa nayo sabbattha. Aṭṭhapadepi kīḷantīti aṭṭhapadaphalake jūtaṃ kīḷanti. Tathā dasapade, ākāsepīti aṭṭhapadadasapadesu viya ākāseyeva kīḷanti. Parihārapathepīti bhūmiyaṃ nānāpathamaṇḍalaṃ katvā tattha pariharitabbapathaṃ pariharantā kīḷanti. Santikāyapi kīḷantīti santikakīḷāya kīḷanti, ekajjhaṃ ṭhapitā sāriyo vā pāsāṇasakkharāyo vā acālentā nakheneva apanenti ca upanenti ca, sace tattha kāci calati, parājayo hoti. Khalikāyāti jūtaphalake pāsakakīḷāya kīḷanti. Ghaṭikāyāti ghaṭikā vuccati daṇḍakakīḷā, tāya kīḷanti. Dīghadaṇḍakena rassadaṇḍakaṃ paharantā vicaranti.

Salākahatthenāti lākhāya vā mañjaṭṭhiyā vā piṭṭhaudake vā salākahatthaṃ temetvā ‘‘kiṃ hotū’’ti bhūmiyaṃ vā bhittiyaṃ vā taṃ paharitvā hatthiassādīrūpāni dassentā kīḷanti. Akkhenāti guḷena. Paṅgacīrenāti paṅgacīraṃ vuccati paṇṇanāḷikā, taṃ dhamantā kīḷanti. Vaṅkakenāti gāmadārakānaṃ kīḷanakena khuddakanaṅgalena. Mokkhacikāyāti mokkhacikā vuccati samparivattakakīḷā, ākāse vā daṇḍaṃ gahetvā, bhūmiyaṃ vā sīsaṃ ṭhapetvā heṭṭhupariyabhāvena parivattantā kīḷantīti attho. Ciṅgulakenāti ciṅgulakaṃ vuccati tālapaṇṇādīhi kataṃ vātappahārena paribbhamanacakkaṃ, tena kīḷanti. Pattāḷhakenāti pattāḷhakaṃ vuccati paṇṇanāḷi, tāya vālikādīni minantā kīḷanti. Rathakenāti khuddakarathena. Dhanukenāti khuddakadhanunā.


“吹风花环”是指花瓣、花环、花朵的形状。在圣地上制作花环时，每次插入一个花瓣会犯轻罪。在墙壁、伞、菩提树等地方也是同样的原则。花瓣在其他人制作时，即使填满也不算犯戒。只有用花瓣制作的花环才能在这些地方使用。根据前面的原则，一切都不适用。对于其他地方制作的花环，若放置花朵，则可以制作成如同大象等形状的花环。在大法则中提到用半月形和半月形的花环制作花卉装饰。这里提到的半月形是指在半月形和花瓣之间的花朵装饰。
“包裹花环”是指用花瓣制作的花环。有人用花瓣制作花环，或用花瓣和花环一起制作，这些都是可以接受的。对于比丘和比丘尼来说，不能用不适当的言辞让人做这件事。可以用适当的言辞说：“这样做会很美丽，这样的花不会散落”，让人去做。
“填充”是指在花环的装饰和花瓣上进行的行为。若用花瓣装饰佛塔或菩提树，若将其重新放回原处，则算作填充。若用多次的装饰将花环包裹住，若用花瓣包裹住，则称之为填充，若用不适当的方式进行填充则不算犯戒。
若用不适当的方式在花环的装饰和花瓣上进行行为，属于败坏家庭的行为，犯波逸提罪和突吉罗罪。对于装饰的行为，若用适当的方式进行装饰则不算犯戒。对于享用的行为，若用适当的方式进行装饰则不算犯戒。
在败坏家庭的情况下，采摘花朵的行为属于突吉罗罪和波逸提罪；在其他情况下则只犯波逸提罪。若一次采摘多朵花，则按行为次数计算罪过。让人采摘时，若为了败坏家庭而一次命令采摘多朵，只算一次带波逸提的突吉罗罪；在其他情况下只犯波逸提罪。
在编织等方面，六种花饰应当被理解：结编、编织、穿孔、包裹、填充、编织。其中，“结编”是指在有茎的莲花等或其他长茎花中可以看到的。用茎与茎或茎与茎结合做成的就是结编。比丘或比丘尼不可以做，也不可以用不适当的言辞让人做。但可以用适当的言辞如“这样做，能够让这些花不散落”等让人做。
“编织”是指用线或树皮等将茉莉花等编成单边或双边花环，或者将树皮或绳子折成两倍，将无茎的花插入其中并按顺序绑好，这也是编织。一切都按前面的方式不允许。


Akkharikāyāti akkharikā vuccati ākāse vā piṭṭhiyaṃ vā akkharajānanakīḷā, tāya kīḷanti. Manesikāyāti manesikā vuccati manasā cintitajānanakīḷā, tāya kīḷanti. Yathāvajjenāti yathāvajjaṃ vuccati kāṇakuṇikakhañjādīnaṃ yaṃ yaṃ vajjaṃ taṃ taṃ payojetvā dassanakīḷā tāya kīḷanti, velambhakā viya. Hatthismimpi sikkhantīti hatthinimittaṃ yaṃ sippaṃ sikkhitabbaṃ, taṃ sikkhanti. Eseva nayo assādīsu. Dhāvantipīti parammukhā gacchantā dhāvanti. Ādhāvantipīti yattakaṃ dhāvanti, tattakameva abhimukhā puna āgacchantā ādhāvanti. Nibbujjhantīti mallayuddhaṃ karonti. Nalāṭikampi dentīti ‘‘sādhu, sādhu, bhaginī’’ti attano nalāṭe aṅguliṃ ṭhapetvā tassā nalāṭe ṭhapenti. Vividhampi anācāraṃ ācarantīti aññampi pāḷiyaṃ anāgataṃ mukhaḍiṇḍimādivividhaṃ anācāraṃ ācaranti.



“字母游戏”是指在空中或地面上进行的字母识别游戏，借此进行游戏。“思维游戏”是指通过心智进行的思维识别游戏，借此进行游戏。就像是用手指指向某物一样，借助于手指的动作进行展示的游戏。“在大象的情况下”是指与大象有关的技能，应该学习这些技能。这种原则在马匹的情况下也是一样。“奔跑”是指朝着前方奔跑。“快速奔跑”是指尽可能快地奔跑，回头时也要快速奔跑。“战斗”是指进行摔跤比赛。“头部的触碰”是指“好，好的，姐妹”，用手指放在自己的额头上，然后将手指放在她的额头上。“各种不当行为”是指在其他经典中提到的各种不当行为，如面具等各种不当行为。

432.Pāsādikenāti pasādāvahena, sāruppena samaṇānucchavikena. Abhikkantenāti gamanena. Paṭikkantenāti nivattanena. Ālokitenāti purato dassanena. Vilokitenāti ito cito ca dassanena. Samiñjitenāti pabbasaṅkocanena. Pasāritenāti tesaṃyeva pasāraṇena. Sabbattha itthambhūtākhyānatthe karaṇavacanaṃ, satisampajaññehi abhisaṅkhatattā pāsādika abhikkanta-paṭikkanta-ālokita-vilokita-samiñjita-pasārito hutvāti vuttaṃ hoti. Okkhittacakkhūti heṭṭhā-khittacakkhu . Iriyāpathasampannoti tāya pāsādikaabhikkantāditāya sampannairiyāpatho.

Kvāyanti ko ayaṃ. Abalabalo viyāti abalo kira bondo vuccati, atisayatthe ca idaṃ āmeḍitaṃ, tasmā atibondo viyāti vuttaṃ hoti. Mandamandoti abhikkantādīnaṃ anuddhatatāya atimando. Atisaṇhoti evaṃ guṇameva dosato dassenti. Bhākuṭikabhākuṭiko viyāti okkhittacakkhutāya bhakuṭiṃ katvā saṅkuṭitamukho kupito viya vicaratīti maññamānā vadanti. Saṇhāti nipuṇā, ‘‘amma tāta bhaginī’’ti evaṃ upāsakajanaṃ yuttaṭṭhāne upanetuṃ chekā, na yathā ayaṃ; evaṃ abalabalo viyāti adhippāyo. Sakhilāti sākhalyena yuttā. Sukhasambhāsāti idaṃ purimassa kāraṇavacanaṃ. Yesañhi sukhasambhāsā sammodanīyakathā nelā hoti kaṇṇasukhā, te sakhilāti vuccanti. Tenāhaṃsu – ‘‘sakhilā sukhasambhāsā’’ti. Ayaṃ panettha adhippāyo – amhākaṃ ayyā upāsake disvā madhuraṃ sammodanīyaṃ kathaṃ kathenti, tasmā sakhilā sukhasambhāsā, na yathā ayaṃ; evaṃ mandamandā viyāti. Mihitapubbaṅgamāti mihitaṃ pubbaṅgamaṃ etesaṃ vacanassāti mihitapubbaṅgamā, paṭhamaṃ sitaṃ katvā pacchā vadantīti attho. Ehisvāgatavādinoti upāsakaṃ disvā ‘‘ehi svāgataṃ tavā’’ti evaṃvādino, na yathā ayaṃ; evaṃ saṅkuṭitamukhatāya bhākuṭikabhākuṭikā viya evaṃ mihitapubbaṅgamāditāya abhākuṭikabhāvaṃ atthato dassetvā puna sarūpenapi dassento āhaṃsu – ‘‘abhākuṭikā uttānamukhā pubbabhāsino’’ti. Uppaṭipāṭiyā vā tiṇṇampi ākārānaṃ abhāvadassanametanti veditabbaṃ. Kathaṃ? Ettha hi ‘‘abhākuṭikā’’ti iminā bhākuṭikabhākuṭikākārassa abhāvo dassito. ‘‘Uttānamukhā’’ti iminā mandamandākārassa, ye hi cakkhūni ummiletvā ālokanena uttānamukhā honti, na te mandamandā. Pubbabhāsinoti iminā abalabalākārassa abhāvo dassito, ye hi ābhāsanakusalatāya ‘‘amma tātā’’ti paṭhamataraṃ ābhāsanti, na te abalabalāti.

Ehi, bhante, gharaṃ gamissāmāti so kira upāsako ‘‘na kho, āvuso, piṇḍo labbhatī’’ti vutte ‘‘tumhākaṃ bhikkhūhiyeva etaṃ kataṃ , sakalampi gāmaṃ vicarantā na lacchathā’’ti vatvā piṇḍapātaṃ dātukāmo ‘‘ehi, bhante, gharaṃ gamissāmā’’ti āha. Kiṃ panāyaṃ payuttavācā hoti, na hotīti? Na hoti. Pucchitapañho nāmāyaṃ kathetuṃ vaṭṭati. Tasmā idāni cepi pubbaṇhe vā sāyanhe vā antaragharaṃ paviṭṭhaṃ bhikkhuṃ koci puccheyya – ‘‘kasmā, bhante, carathā’’ti? Yenatthena carati, taṃ ācikkhitvā ‘‘laddhaṃ na laddha’’nti vutte sace na laddhaṃ, ‘‘na laddha’’nti vatvā yaṃ so deti, taṃ gahetuṃ vaṭṭati.


“优雅的”是指用优雅的方式、具有美感的、与修行人相关的。 “前进的”是指通过移动。 “退却的”是指通过回转。 “照亮的”是指通过前方的视线。 “观察的”是指从这里到那里进行观察。 “收缩的”是指通过收缩的动作。 “扩展的”是指通过扩展的动作。 在所有情况下，这些都是为了实现某种目的，因而被称为优雅的、前进的、退却的、照亮的、观察的、收缩的、扩展的。 “闭眼”是指低下眼睛。 “行走的方式”是指因优雅而具备的行走方式。
“你要去哪里？” “像弱者一样”是指弱者被称为“无力”，因此在极端情况下称为“极弱”。 “缓慢”是指由于优雅等原因而显得缓慢。 “极柔和”是指以这种品质显示出缺陷。 “如同微笑的微笑者”是指因闭眼而显得微笑的样子，像生气的样子那样走动。 “柔和”是指细致的，像“母亲、父亲、姐妹”等这样让信徒在适当的地方聚集，而不是像这个样子；因此“像弱者一样”是指这个意思。 “轻松的”是指与轻松相连。 “愉快的交谈”是指因愉快的交谈而引起的耳朵的愉悦，这些被称为轻松的。因此他们说：“轻松愉快的交谈。” 这里的意思是：我们的长者们看到信徒们在进行甜美的愉快交谈，因此轻松愉快的交谈，而不是像这个样子；因此显得缓慢。 “微微的前行”是指这些话的微微前行，意思是先说一句话，然后再说后面的话。 “欢迎你”是指看到信徒时说“欢迎你”，而不是像这个样子；因此因收缩的面孔而显得微微的前行，显示出不优雅的状态。
“从三种形状来看是没有的”应当理解为“没有优雅的、没有缓慢的”，那些眼睛睁开后通过观察而显得优雅的，并不是缓慢的。 “先说的”是指缺乏力量的状态，因而在善于显现的情况下，先说的被称为“母亲、父亲”。
“来吧，尊者，我们要回家了。”他确实是那位信徒，在被问到“没有，朋友，无法获得食物”时，便说“这是你们比丘们做的，整个村庄都在游荡时你们无法得到”后，想要施舍食物，因此说“来吧，尊者，我们要回家了”。 这是否是适当的说法呢？不是。 “被问到的问题”是指应当说的事情。因此现在即使在早晨或傍晚进入家中，若有比丘被问到“为什么，尊者，你在游荡？” 他说：“因为什么而游荡”，若被问到“获得了没有”时，若说没有获得，则应当说“没有获得”，并拿着他所施舍的东西。


Duṭṭhoti na pasādādīnaṃ vināsena duṭṭho, puggalavasena duṭṭho. Dānapathānīti dānāniyeva vuccanti. Atha vā dānapathānīti dānanibaddhāni dānavattānīti vuttaṃ hoti. Upacchinnānīti dāyakehi upacchinnāni, na te tāni etarahi denti. Riñcantīti visuṃ honti nānā honti, pakkamantīti vuttaṃ hoti. Saṇṭhaheyyāti sammā tiṭṭheyya, pesalānaṃ bhikkhūnaṃ patiṭṭhā bhaveyya.

Evamāvusoti kho so bhikkhu saddhassa pasannassa upāsakassa sāsanaṃ sampaṭicchi. Evarūpaṃ kira sāsanaṃ kappiyaṃ harituṃ vaṭṭati, tasmā ‘‘mama vacanena bhagavato pāde vandathā’’ti vā ‘‘cetiyaṃ paṭimaṃ bodhiṃ saṅghattheraṃ vandathā’’ti vā ‘‘cetiye gandhapūjaṃ karotha, pupphapūjaṃ karothā’’ti vā ‘‘bhikkhū sannipātetha, dānaṃ dassāma , dhammaṃ sossāmāti vā īdisesu sāsanesu kukkuccaṃ na kātabbaṃ. Kappiyasāsanāni etāni na gihīnaṃ gihikammapaṭisaṃyuttānīti. Kuto ca tvaṃ, bhikkhu, āgacchasīti nisinno so bhikkhu na āgacchati atthato pana āgato hoti; evaṃ santepi vattamānasamīpe vattamānavacanaṃ labbhati, tasmā na doso. Pariyosāne ‘‘tato ahaṃ bhagavā āgacchāmī’’ti etthāpi vacane eseva nayo.

433.Paṭhamaṃ assajipunabbasukā bhikkhū codetabbāti ‘‘mayaṃ tumhe vattukāmā’’ti okāsaṃ kāretvā vatthunā ca āpattiyā ca codetabbā. Codetvā yaṃ na saranti, taṃ sāretabbā. Sace vatthuñca āpattiñca paṭijānanti, āpattimeva vā paṭijānanti, na vatthuṃ, āpattiṃ ropetabbā. Atha vatthumeva paṭijānanti, nāpattiṃ; evampi ‘‘imasmiṃ vatthusmiṃ ayaṃ nāma āpattī’’ti ropetabbā eva. Yadi neva vatthuṃ, nāpattiṃ paṭijānanti, āpattiṃ na ropetabbā ayamettha vinicchayo. Yathāpaṭiññāya pana āpattiṃ ropetvā; evaṃ pabbājanīyakammaṃ kātabbanti dassento ‘‘byattena bhikkhunā’’tiādimāha, taṃ uttānatthameva.

Evaṃ pabbājanīyakammakatena bhikkhunā yasmiṃ vihāre vasantena yasmiṃ gāme kuladūsakakammaṃ kataṃ hoti, tasmiṃ vihāre vā tasmiṃ gāme vā na vasitabbaṃ. Tasmiṃ vihāre vasantena sāmantagāmepi piṇḍāya na caritabbaṃ. Sāmantavihārepi vasantena tasmiṃ gāme piṇḍāya na caritabbaṃ. Upatissatthero pana ‘‘bhante nagaraṃ nāma mahantaṃ dvādasayojanikampi hotī’’ti antevāsikehi vutto ‘‘yassā vīthiyā kuladūsakakammaṃ kataṃ tattheva vārita’’nti āha. Tato ‘‘vīthipi mahatī nagarappamāṇāva hotī’’ti vutto ‘‘yassā gharapaṭipāṭiyā’’ti āha, ‘‘gharapaṭipāṭīpi vīthippamāṇāva hotī’’ti vutto ito cito ca satta gharāni vāritānī’’ti āha. Taṃ pana sabbaṃ therassa manorathamattameva. Sacepi vihāro tiyojanaparamo hoti dvādasayojanaparamañca nagaraṃ, neva vihāre vasituṃ labbhati, na nagare caritunti.



这些是用于语言学术用途的完整直译:
"腐败的"不是指由于缺乏信仰等而腐败,而是指个人的腐败。"布施的途径"就是指布施本身。或者,"布施的途径"是指与布施相关的、布施的习惯。"被切断"是指被施主切断,他们现在不再布施。"离开"是指分开,变得不同,意思是离开。"应该建立"是指应该很好地建立,成为善良比丘的依靠。
"是的,朋友"这位比丘接受了有信仰的虔诚居士的指示。据说这样的指示是适合传达的,因此"请以我的名义向世尊顶礼"或"请向塔、佛像、菩提树、僧团长老顶礼"或"请在塔前供养香、供养花"或"请召集比丘们,我们要布施,我们要听法"等这样的指示不应有疑虑。这些是适当的指示,不是与在家人的在家事务相关的。"比丘,你从哪里来?"坐着的那位比丘并不是在来,但实际上他已经来了;即使如此,在现在时附近也可以用现在时,因此没有错误。在最后"世尊,我从那里来"这句话中也是同样的道理。
首先应该指责阿说示和富楼那跋的比丘们,说"我们想对你们说"并给予机会,然后以事实和犯戒来指责他们。指责后,他们不记得的应该提醒他们。如果他们承认事实和犯戒,或只承认犯戒而不承认事实,应该判定他们犯戒。如果他们只承认事实而不承认犯戒,也应该判定"在这个事实中有这样的犯戒"。如果他们既不承认事实也不承认犯戒,就不应该判定他们犯戒,这是这里的判断。但是根据他们的承认判定犯戒后,为了说明应该如何执行驱逐羯磨,他说"由有能力的比丘"等,这是明显的意思。
被执行驱逐羯磨的比丘,在他居住的精舍中,在他破坏家庭的村庄中,不应该住在那个精舍或那个村庄。住在那个精舍时,也不应该在附近的村庄乞食。住在附近的精舍时,也不应该在那个村庄乞食。但是优波底沙长老被弟子们说"尊者,城市是很大的,甚至有十二由旬大"时说"只是禁止在破坏家庭的街道"。然后被说"街道也很大,和城市一样大"时说"在那一排房子"。被说"一排房子也和街道一样大"时说"禁止这边和那边七户人家"。但这些都只是长老的想法而已。即使精舍最多有三由旬,城市最多有十二由旬,也不能住在精舍里,也不能在城里行走。

435.Tesaṅghena pabbājanīyakammakatāti kathaṃ saṅgho tesaṃ kammaṃ akāsi? Na gantvāva ajjhottharitvā akāsi, atha kho kulehi nimantetvā saṅghabhattesu kayiramānesu tasmiṃ tasmiṃ ṭhāne therā samaṇapaṭipadaṃ kathetvā ‘‘ayaṃ samaṇo, ayaṃ assamaṇo’’ti manusse saññāpetvā ekaṃ dve bhikkhū sīmaṃ pave setvā etenevupāyena sabbesaṃ pabbājanīyakammaṃ akaṃsūti. Evaṃ pabbājanīyakammakatassa ca aṭṭhārasa vattāni pūretvā yācantassa kammaṃ paṭippassambhetabbaṃ. Paṭippassaddhakammenāpi ca tena yesu kulesu pubbe kuladūsakakammaṃ kataṃ, tato paccayā na gahetabbā, āsavakkhayappattenāpi na gahetabbā, akappiyāva honti. ‘‘Kasmā na gaṇhathā’’ti pucchitena ‘‘pubbe evaṃ katattā’’ti vutte, sace vadanti ‘‘na mayaṃ tena kāraṇena dema idāni sīlavantatāya demā’’ti gahetabbā. Pakatiyā dānaṭṭhāneyeva kuladūsakakammaṃ kataṃ hoti. Tato pakatidānameva gahetuṃ vaṭṭati, yaṃ vaḍḍhetvā denti, taṃ na vaṭṭati.

Na sammā vattantīti te pana assajipunabbasukā aṭṭhārasasu vattesu sammā na vattanti. Na lomaṃ pātentīti anulomapaṭipadaṃ appaṭipajjanatāya na pannalomā honti. Na netthāraṃ vattantīti attano nittharaṇamaggaṃ na paṭipajjanti . Na bhikkhū khamāpentīti ‘‘dukkaṭaṃ, bhante, amhehi, na puna evaṃ karissāma, khamatha amhāka’’nti evaṃ bhikkhūnaṃ khamāpanaṃ na karonti. Akkosantīti kārakasaṅghaṃ dasahi akkosavatthūhi akkosanti. Paribhāsantīti bhayaṃ nesaṃ dassenti. Chandagāmitā…pe… bhayagāmitā pāpentīti ete chandagāmino ca…pe… bhayagāmino cāti evaṃ chandagāmitāyapi…pe… bhayagāmitāyapi pāpenti, yojentīti attho. Pakkamantīti tesaṃ parivāresu pañcasu samaṇasatesu ekacce disā pakkamanti. Vibbhamantīti ekacce gihī honti. Kathañhi nāma assajipunabbasukā bhikkhūti ettha dvinnaṃ pamokkhānaṃ vasena sabbepi ‘‘assajipunabbasukā’’ti vuttā.

436-

“因此被驱逐的羯磨”是如何进行的呢？并不是直接去做，而是通过邀请家族，在僧众的饮食中，随着在各个地方的长老们谈论修行的方式，令大众产生“这个是修行者，这个不是修行者”的印象，随后让一两位比丘进入戒律范围，以此方式完成了所有人的驱逐羯磨。因此，进行驱逐羯磨的比丘在完成十八种行为后，向请求者的行为应当得到平息。通过平息的行为，对于那些曾经在某些家族中做过破坏家庭的行为，因而不应被接受，即使是因为灭尽烦恼的缘故也不应被接受，都是不适当的。“为什么不接受？”被问时说：“因为之前已经这样做过。”如果他们说“我们现在因为有了清白而给予”，则应当接受。通常在施舍的地方，破坏家庭的行为是存在的。因此只应接受通常的施舍，所增加的部分不应接受。
“并不是正确的行为”是指那些阿说示和富楼那跋的比丘们在十八种行为中并不正确。“不掉毛”是指由于不遵循顺应的修行方式而不显现出毛发。“不解脱”是指不走自己的解脱之道。“比丘们不宽恕”是指“尊者，我们犯了错，不再这样做，请宽恕我们”这样的比丘们并不宽恕。“辱骂”是指用十种辱骂的方式来辱骂他人。“责骂”是指对他们表现出恐惧。“趋向欲望的……等……趋向恐惧的”是指这些趋向欲望的……等……趋向恐惧的，意思是趋向欲望的……等……趋向恐惧的。“离开”是指在他们的围绕中，五百个修行者的某些方向离开。“迷失”是指某些在家人中存在的。“如何称呼阿说示和富楼那跋的比丘呢？”在这里，所有人都被称为“阿说示和富楼那跋”。

7.Gāmaṃ vāti ettha nagarampi gāmaggahaṇeneva gahitaṃ. Tenassa padabhājane ‘‘gāmopi nigamopi nagarampi gāmo ceva nigamo cā’’ti vuttaṃ. Tattha apākāraparikkhepo saāpaṇo nigamoti veditabbo.

Kulāni dūsetīti kuladūsako. Dūsento ca na asucikaddamādīhi dūseti, atha kho attano duppaṭipattiyā tesaṃ pasādaṃ vināseti. Tenevassa padabhājane ‘‘pupphena vā’’tiādi vuttaṃ. Tattha yo haritvā vā harāpetvā vā pakkositvā vā pakkosāpetvā vā sayaṃ vā upagatānaṃ yaṃkiñci attano santakaṃ pupphaṃ kulasaṅgahatthāya deti, dukkaṭaṃ. Parasantakaṃ deti, dukkaṭameva. Theyyacittena deti, bhaṇḍagghena kāretabbo. Eseva nayo saṅghikepi. Ayaṃ pana viseso, senāsanatthāya niyāmitaṃ issaravatāya dadato thullaccayaṃ.

Pupphaṃ nāma kassa dātuṃ vaṭṭati, kassa na vaṭṭatīti? Mātāpitūnnaṃ tāva haritvāpi harāpetvāpi pakkositvāpi pakkosāpetvāpi dātuṃ vaṭṭati, sesañātakānaṃ pakkosāpetvāva. Tañca kho vatthupūjanatthāya, maṇḍanatthāya pana sivaliṅgādipūjanatthāya vā kassacipi dātuṃ na vaṭṭati. Mātāpitūnañca harāpentena ñātisāmaṇereheva harāpetabbaṃ. Itare pana yadi sayameva icchanti, vaṭṭati. Sammatena pupphabhājakena bhājanakāle sampattānaṃ sāmaṇerānaṃ upaḍḍhabhāgaṃ dātuṃ vaṭṭati. Kurundiyaṃ sampattagihīnaṃ upaḍḍhabhāgaṃ. Mahāpaccariyaṃ ‘‘cūḷakaṃ dātuṃ vaṭṭatī’’ti vuttaṃ. Asammatena apaloketvā dātabbaṃ.


"村庄或"这里城镇也包括在村庄的称呼中。因此在其词义解释中说"村庄、市镇、城市都是村庄和市镇"。其中,应当理解没有围墙但有市场的为市镇。
"破坏家庭"是指破坏家庭者。破坏并不是用不洁或泥土等来破坏,而是通过自己的不当行为来破坏他们的信仰。因此在其词义解释中说"用花等"。其中,若自己带来或让人带来,或叫来或让人叫来,或自己前往,为了亲近家庭而给予任何属于自己的花,犯突吉罗罪。给予属于他人的,也犯突吉罗罪。以偷盗心给予,应当按物品价值处罚。对于僧团所有物也是同样的原则。但有一个区别,以主事者身份给予指定用于住处的物品,犯偷兰遮罪。
花可以给谁,不可以给谁呢?首先,对于父母,即使自己带来或让人带来,或叫来或让人叫来都可以给予。对于其他亲戚,只有让人叫来才可以。而且只能用于供养场所,不能用于装饰或供养世俗神像等,不可以给任何人。对于父母,让人带来时只能让亲属沙弥带来。其他人若自愿,则可以。经过同意的分配花者在分配时,可以给在场的沙弥一半。在《古兰迪》中说可以给在场的居士一半。在《大注》中说"可以给予少量"。未经同意的应当征询同意后给予。


Ācariyupajjhāyesu sagāravā sāmaṇerā bahūni pupphāni āharitvā rāsiṃ katvā ṭhapenti, therā pātova sampattānaṃ saddhivihārikādīnaṃ upāsakānaṃ vā ‘‘tvaṃ idaṃ gaṇha, tvaṃ idaṃ gaṇhā’’ti denti, pupphadānaṃ nāma na hoti. ‘‘Cetiyaṃ pūjessāmā’’ti gahetvā gacchantāpi pūjaṃ karontāpi tattha tattha sampattānaṃ cetiyapūjanatthāya denti, etampi pupphadānaṃ nāma na hoti. Upāsake akkapupphādīhi pūjente disvā ‘‘vihāre kaṇikārapupphādīni atthi, upāsakā tāni gahetvā pūjethā’’ti vattumpi vaṭṭati. Bhikkhū pupphapūjaṃ katvā divātaraṃ gāmaṃ paviṭṭhe ‘‘kiṃ, bhante, atidivā paviṭṭhatthā’’ti pucchanti, ‘‘vihāre bahūni pupphāni pūjaṃ akarimhā’’ti vadanti. Manussā ‘‘bahūni kira vihāre pupphānī’’ti punadivase pahūtaṃ khādanīyaṃ bhojanīyaṃ gahetvā vihāraṃ gantvā pupphapūjañca karonti, dānañca denti, vaṭṭati. Manussā ‘‘mayaṃ, bhante, asukadivasaṃ nāma pūjessāmā’’ti pupphavāraṃ yācitvā anuññātadivase āgacchanti, sāmaṇerehi ca pageva pupphāni ocinitvā ṭhapitāni honti, te rukkhesu pupphāni apassantā ‘‘kuhiṃ, bhante, pupphānī’’ti vadanti, sāmaṇerehi ocinitvā ṭhapitāni tumhe pana pūjetvā gacchatha, saṅgho aññaṃ divasaṃ pūjessatīti. Te pūjetvā dānaṃ datvā gacchanti, vaṭṭati. Mahāpaccariyaṃ pana kurundiyañca ‘‘therā sāmaṇerehi dāpetuṃ na labhanti. Sace sayameva tāni pupphāni tesaṃ denti, vaṭṭati. Therehi pana ‘sāmaṇerehi ocinitvā ṭhapitānī’ti ettakameva vattabba’’nti vuttaṃ. Sace pana pupphavāraṃ yācitvā anocitesu pupphesu yāgubhattādīni ādāya āgantvā sāmaṇere ‘‘ocinitvā dethā’’ti vadanti. Ñātakasāmaṇerānaṃyeva ocinitvā dātuṃ vaṭṭati. Aññātake ukkhipitvā rukkhasākhāya ṭhapenti, na orohitvā palāyitabbaṃ, ocinitvā dātuṃ vaṭṭati. Sace pana koci dhammakathiko ‘‘bahūni upāsakā vihāre pupphāni yāgubhattādīni ādāya gantvā pupphapūjaṃ karothā’’ti vadati, tasseva na kappatīti mahāpaccariyañca kurundiyañca vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘etaṃ akappiyaṃ na vaṭṭatī’’ti avisesena vuttaṃ.

Phalampi attano santakaṃ vuttanayeneva mātāpitūnaṃñca sesañātakānañca dātuṃ vaṭṭati. Kulasaṅgahatthāya pana dentassa vuttanayeneva attano santake parasantake saṅghike senāsanatthāya niyāmite ca dukkaṭādīni veditabbāni. Attano santakaṃyeva gilānamanussānaṃ vā sampattaissarānaṃ vā khīṇaparibbayānaṃ vā dātuṃ vaṭṭati, phaladānaṃ na hoti. Phalabhājakenāpi sammatena saṅghassa phalabhājanakāle sampattamanussānaṃ upaḍḍhabhāgaṃ dātuṃ vaṭṭati. Asammatena apaloketvā dātabbaṃ. Saṅghārāmepi phalaparicchedena vā rukkhaparicchedena vā katikā kātabbā. Tato gilānamanussānaṃ vā aññesaṃ vā phalaṃ yācantānaṃ yathāparicchedena cattāri pañca phalāni dātabbāni. Rukkhā vā dassetabbā ‘‘ito gahetuṃ labbhatī’’ti. ‘‘Igha phalāni sundarāni, ito gaṇhathā’’ti evaṃ pana na vattabbaṃ.


对于和尚和阿阇黎有恭敬心的沙弥们带来许多花,堆成一堆放着,长老们一大早就对到来的同住者等或优婆塞们说"你拿这个,你拿那个",这不算是布施花。为了"我们要供养塔"而拿着去,或者正在供养时,在那里那里给予到来的人用于供养塔,这也不算是布施花。看到优婆塞们用阿迦花等供养时,说"寺院里有金钱花等,优婆塞们拿那些去供养"也是可以的。比丘们做完花供养后很晚才进入村庄,被问"尊者,为什么这么晚才进来?",回答说"我们在寺院里用很多花做了供养"。人们说"听说寺院里有很多花",第二天带着大量的硬食和软食去寺院,既做花供养又布施,这是可以的。人们说"尊者,我们要在某天供养",请求花的轮次,在允许的日子来,沙弥们已经提前采摘好花放着,他们在树上看不到花就说"尊者,花在哪里?",回答说"沙弥们已经采摘好放着了,你们供养后就走吧,僧团会在另一天供养"。他们供养后布施然后离开,这是可以的。但在《大注》和《古兰迪》中说:"长老们不能让沙弥们给予。如果他们自己给予那些花,是可以的。但长老们只能说'沙弥们已经采摘好放着了'这么多。"如果请求花的轮次,在花还没采摘时带着粥饭等来,对沙弥们说"采摘后给我们",只有对亲属沙弥才可以采摘后给予。对非亲属,把他们抬起来放在树枝上,不应该下来逃跑,可以采摘后给予。如果有人说法时说"优婆塞们,寺院里有很多花,带着粥饭等去做花供养",只有对他自己不适合,这是在《大注》和《古兰迪》中说的。但在《大义疏》中没有区别地说"这是不适合的,不可以"。
水果也可以按照前面说的方式给予父母和其他亲戚。但为了亲近家庭而给予时,对于自己的、他人的、僧团的、指定用于住处的,应当按照前面说的方式理解为犯突吉罗罪等。只有自己的可以给予生病的人、到来的有权势的人或者用尽资粮的人,这不算是布施水果。经过同意的分配水果者在分配僧团水果时,可以给在场的人一半。未经同意的应当征询同意后给予。在僧团的园林中也应当以水果的范围或树木的范围来制定规则。从那里可以给予生病的人或其他请求水果的人四五个水果,或者指示树木说"可以从这里拿"。但不应该这样说"这里的水果很好,从这里拿吧"。


Cuṇṇenāti ettha attano santakaṃ sirīsacuṇṇaṃ vā aññaṃ vā kasāvaṃ yaṃkiñci kulasaṅgahatthāya deti, dukkaṭaṃ. Parasantakādīsupi vuttanayeneva vinicchayo veditabbo. Ayaṃ pana viseso – idha saṅghassa rakkhitagopitāpi rukkhacchalli garubhaṇḍameva. Mattikadantakaṭṭhaveḷūsupi garubhaṇḍūpagaṃ ñatvā cuṇṇe vuttanayeneva vinicchayo veditabbo. Paṇṇadānaṃ pana ettha na āgataṃ, tampi vuttanayeneva veditabbaṃ. Paratopi garubhaṇḍavinicchaye sabbaṃ vitthārena vaṇṇayissāma.

Vejjikāya vāti ettha vejjakammavidhi tatiyapārājikavaṇṇanāyaṃ vuttanayeneva veditabbo.

Jaṅghapesanikenāti ettha jaṅghapesaniyanti gihīnaṃ dūteyyasāsanaharaṇakammaṃ vuccati, taṃ na kātabbaṃ. Gihīnañhi sāsanaṃ gahetvā gacchantassa pade pade dukkaṭaṃ. Taṃ kammaṃ nissāya laddhabhojanaṃ bhuñjantassāpi ajjhohāre ajjhohāre dukkaṭaṃ. Paṭhamaṃ sāsanaṃ aggahetvāpi pacchā ‘‘ayaṃ dāni so gāmo handa taṃ sāsanaṃ ārocemī’’ti maggā okkamantassāpi pade pade dukkaṭaṃ. Sāsanaṃ ārocetvā laddhabhojanaṃ bhuñjato purimanayeneva dukkaṭaṃ. Sāsanaṃ aggahetvā āgatena pana ‘‘bhante tasmiṃ gāme itthannāmassa kā pavattī’’ti pucchiyamānena kathetuṃ vaṭṭati, pucchitapañhe doso natthi. Pañcannaṃ pana sahadhammikānaṃ mātāpitūnaṃ paṇḍupalāsassa attano veyyāvaccakarassa ca sāsanaṃ harituṃ vaṭṭati, gihīnañca pubbe vuttappakāraṃ kappiyasāsanaṃ. Idañhi jaṅghapesaniyakammaṃ nāma na hoti. Imehi pana aṭṭhahi kuladūsakakammehi uppannapaccayā pañcannampi sahadhammikānaṃ na kappanti, abhūtārocanarūpiyasaṃvohārehi uppannapaccayasadisāva honti.

Pāpā samācārā assāti pāpasamācāro. Te pana yasmā mālāvaccharopanādayo idha adhippetā, tasmā ‘‘mālāvacchaṃ ropentipī’’tiādinā nayenassa padabhājanaṃ vuttaṃ. Tirokkhāti parammukhā. Kulāni ca tena duṭṭhānīti ettha pana yasmā ‘‘kulānī’’ti vohāramattametaṃ, atthato hi manussā tena duṭṭhā honti, tasmāssa padabhājane ‘‘pubbe saddhā hutvā’’tiādimāha. Chandagāminoti chandena gacchantīti chandagāmino. Esa nayo sesesu. Samanubhāsitabbo tassa paṭinissaggāyāti ettha kuladūsakakammena dukkaṭameva. Yaṃ pana so saṅghaṃ paribhavitvā ‘‘chandagāmino’’tiādimāha. Tassa paṭinissaggāya samanubhāsanakammaṃ kātabbanti evamattho daṭṭhabbo. Sesaṃ sabbattha uttānatthameva.

Samuṭṭhānādīnipi paṭhamasaṅghabhedasadisānevāti.

Kuladūsakasikkhāpadavaṇṇanā niṭṭhitā.

Nigamanavaṇṇanā



对于“粉末”，这里指的是自己的财物，无论是腊树粉或其他任何东西，给予家庭聚集的用途，都是犯突吉罗罪。对于他人的财物等，按照前面的说法也应当理解。这里的特别之处在于——在这里，僧团的保护和保管的树皮重物。对于泥土、牙齿、木屑等，知道是重物的情况下，按照粉末的说法也应当理解。至于“叶子供养”，在这里并没有提到，按照前面的说法也应当理解。对于他人的重物的判定，我们将详细说明。
“关于医生”，在这里应当按照第三条破戒的解释来理解。
“关于腿部的触碰”，在这里指的是家庭中使者的行为，这是不应当做的。因为家庭中拿着教义而去时，每一步都是犯突吉罗罪。基于此行为而获得的食物，吃的时候也是犯突吉罗罪。即使在第一次拿教义时，后来“现在我将把这个村庄的教义传达给你们”进入道路时，每一步也是犯突吉罗罪。传达教义后获得的食物，按照之前的方式也是犯突吉罗罪。拿着教义去问“尊者，在这个村庄发生了什么事情”时，被问的内容是没有过错的。对于五位同法者的父母、亲戚、自己的修行者和自己的服务者来说，传达教义是可以的，对于家庭中的人来说，按照之前所说的方式应当是适当的。这在这里并不算是腿部触碰的行为。根据这八种破坏家庭的行为所产生的条件，对于五位同法者也不适用，类似于虚假、装饰的重物等所产生的条件。
“恶劣的行为”是指恶劣的行为。因为这里提到的是花环和装饰，所以说“花环也可以装饰”。“遮挡”是指正面。因为这里提到的是“家庭”，所以说“家庭”仅仅是指称，实际上人们因其而变得恶劣，因此在这里的解释中说“以前曾有信仰”。“趋向欲望”是指向欲望而去的意思。其他的内容也是如此。关于“应当被放弃”的话题，在这里，因破坏家庭的行为而犯突吉罗罪。至于他对僧团的影响，“趋向欲望”的说法也应当如此理解。关于放弃的行为应当被做，这个意思应当被理解。其他的地方皆为相同的意义。
关于“因缘”等等，也应当如同第一次分裂僧团一样理解。
破坏家庭的戒律解释已完结。
结论说明。

442.Uddiṭṭhā kho…pe… evametaṃ dhārayāmīti ettha paṭhamaṃ āpatti etesanti paṭhamāpattikā, paṭhamaṃ vītikkamakkhaṇeyeva āpajjitabbāti attho. Itare pana yathā tatiye catutthe ca divase hotīti jaro ‘‘tatiyako catutthako’’ti ca vuccati; evaṃ yāvatatiye samanubhāsanakamme hontīti yāvatatiyakāti veditabbā.

Yāvatīhaṃ jānaṃ paṭicchādetīti yattakāni ahāni jānanto paṭicchādeti, ‘‘ahaṃ itthannāmaṃ āpattiṃ āpanno’’ti sabrahmacārīnaṃ nāroceti. Tāvatīhanti tattakāni ahāni. Akāmā parivatthabbanti na kāmena, na vasena, atha kho akāmena avasena parivāsaṃ samādāya vatthabbaṃ. Uttari chārattanti parivāsato uttari cha rattiyo. Bhikkhumānattāyāti bhikkhūnaṃ mānanabhāvāya, ārādhanatthāyāti vuttaṃ hoti. Vīsatisaṅgho gaṇo assāti vīsatigaṇo . Tatrāti yatra sabbantimena paricchedena vīsatigaṇo bhikkhusaṅgho atthi tatra. Abbhetabboti abhietabbo sampaṭicchitabbo, abbhānakammavasena osāretabboti vuttaṃ hoti , avhātabboti vā attho. Anabbhitoti na abbhito, asampaṭicchito, akatabbhānakammoti vuttaṃ hoti, anavhātoti vā attho. Sāmīcīti anudhammatā, lokuttaradhammaṃ anugatā ovādānusāsanī, sāmīci dhammatāti vuttaṃ hoti. Sesamettha vuttanayamevāti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Terasakavaṇṇanā niṭṭhitā.

3. Aniyatakaṇḍaṃ

1. Paṭhamaaniyatasikkhāpadavaṇṇanā

443.Tenasamayena buddho bhagavāti paṭhamaaniyatasikkhāpadaṃ. Tattha kālayuttaṃ samullapantoti kālaṃ sallakkhetvā yadā na añño koci samīpena gacchati vā āgacchati vā tadā tadanurūpaṃ ‘‘kacci na ukkaṇṭhasi, na kilamasi, na chātāsī’’tiādikaṃ gehassitaṃ kathaṃ kathento. Kālayuttaṃ dhammaṃ bhaṇantoti kālaṃ sallakkhetvā yadā añño koci samīpena gacchati vā āgacchati vā tadā tadanurūpaṃ ‘‘uposathaṃ kareyyāsi, salākabhattaṃ dadeyyāsī’’tiādikaṃ dhammakathaṃ kathento.

Bahū dhītaro ca puttā ca assāti bahuputtā. Tassā kira dasa puttā dasa dhītaro ahesuṃ, bahū nattāro assāti bahunattā. Yatheva hi tassā evamassā puttadhītānampi vīsati vīsati dārakā ahesuṃ, iti sā vīsuttaracatusataputtanattaparivārā ahosi. Abhimaṅgalasammatāti uttamamaṅgalasammatā. Yaññesūti dānappadānesu. Chaṇesūti āvāhavivāhamaṅgalādīsu antarussavesu. Ussavesūti āsāḷhīpavāraṇanakkhattādīsu mahussavesu. Paṭhamaṃ bhojentīti ‘‘imepi dārakā tayā samānāyukā nirogā hontū’’ti āyācantā paṭhamaṃyeva bhojenti, yepi saddhā honti pasannā, tepi bhikkhū bhojetvā tadanantaraṃ sabbapaṭhamaṃ taṃyeva bhojenti. Nādiyīti tassā vacanaṃ na ādiyi, na gaṇhi, na vā ādaramakāsīti attho.

444-

“如是持有”，在这里，首次的过失是指这些，首次的过失应当在首次的违犯时被理解。其余的如第三、第四天是指年老，“第三”和“第四”也如此称呼；因此，直到第三次的相应行为应当被理解为“直到第三”。
“我知道多少”，指的是他所知道的天数，他知道“我已经犯了这样的过失”，这不让同修们感到安宁。“直到这点”，是指他所知道的天数。无欲的应当被理解为不因欲望，也不因他人，而是因无欲而被驱逐。超过六天，指的是被驱逐后超过六个夜晚。为了比丘的尊严，是为了让比丘受到尊重，故而如此说。二十个僧团，指的是二十个团体。在那里，指的是在完全的限制下的二十个僧团存在于那里。应当被排除，指的是应当被接受、应当被排除的，或是以排除的行为来理解。未被排除，指的是不被排除，不被接受，不应当被排除。应当被理解为合适的，指的是符合法的，符合出世间法的教导和教诲，合适的法则。其余的内容皆为前述的意义。
关于《广泛的戒律解释》的阐述。
第十三章的解释已完结。
不确定的部分
第一不确定的戒律解释
“此时，佛陀尊者”，这是第一不确定的戒律。这里，时间的适用是指在适当的时间内，若没有其他人靠近或来到时，便应当相应地说“你是否不烦恼、不疲惫、不感到困扰”等等，关于家庭的事情。时间的适用法则是指在适当的时间内，若有其他人靠近或来到时，便应当相应地说“你是否要举行安居，是否要给予食物”等等，讲述法义。
“许多女儿和儿子”，指的是许多儿子。她有十个儿子和十个女儿，许多兄弟姐妹，指的是许多兄弟姐妹。就像她的儿女一样，她也有二十个二十个的孩子，因此她就有二十个及以上的三百个孩子的围绕。被称为“最好的吉祥”，指的是最好的吉祥。关于其他的，指的是施舍的给予。关于婚姻，指的是婚礼的吉祥等。关于庆典，指的是大庆典，如阿萨利节、安居节等。第一次供养时，指的是“愿这些孩子与你同龄，愿他们健康”，在首次供养时请求，信心坚定的人们，供养比丘后，随后便供养同样的食物。没有被提及，指的是她的话没有被接受，没有被接受，也没有给予尊重。
444-

5.Alaṃkammaniyeti kammakkhamaṃ kammayogganti kammaniyaṃ, alaṃ pariyattaṃ kammaniyabhāvāyāti alaṃkammaniyaṃ, tasmiṃ alaṃkammaniye, yattha ajjhācāraṃ karontā sakkonti, taṃ kammaṃ kātuṃ tādiseti attho. Tenevassa padabhājane vuttaṃ – ‘‘sakkā hoti methunaṃ dhammaṃ paṭisevitu’’nti, yattha methunaṃ dhammaṃ sakkā hoti paṭisevitunti vuttaṃ hoti. Nisajjaṃkappeyyāti nisajjaṃ kareyya, nisīdeyyāti attho. Yasmā pana nisīditvāva nipajjati, tenassa padabhājane ubhayampi vuttaṃ. Tattha upanisinnoti upagantvā nisinno. Evaṃ upanipannopi veditabbo. Bhikkhu nisinneti bhikkhumhi nisinneti attho. Ubho vā nisinnāti dvepi apacchā apurimaṃ nisinnā. Ettha ca kiñcāpi pāḷiyaṃ ‘‘sotassa raho’’ti āgataṃ, cakkhussa raheneva pana paricchedo veditabbo. Sacepi hi pihitakavāṭassa gabbhassa dvāre nisinno viññū puriso hoti, neva anāpattiṃ karoti. Apihitakavāṭassa pana dvāre nisinno anāpattiṃ karoti. Na kevalañca dvāre antodvādasahatthepi okāse nisinno, sace sacakkhuko vikkhittopi niddāyantopi anāpattiṃ karoti. Samīpe ṭhitopi andho na karoti, cakkhumāpi nipajjitvā niddāyanto na karoti. Itthīnaṃ pana satampi anāpattiṃ na karotiyeva.

Saddheyyavacasāti saddhātabbavacanā. Sā pana yasmā ariyasāvikāva hoti, tenassa padabhājane ‘‘āgataphalā’’tiādi vuttaṃ. Tattha āgataṃ phalaṃ assāti āgataphalā paṭiladdhasotāpattiphalāti attho. Abhisametāvinīti paṭividdhacatusaccā. Viññātaṃ sikkhattayasāsanaṃ etāyāti viññātasāsanā. Nisajjaṃ bhikkhu paṭijānamānoti kiñcāpi evarūpā upāsikā disvā vadati, atha kho bhikkhu nisajjaṃ paṭijānamānoyeva tiṇṇaṃ dhammānaṃ aññatarena kāretabbo, na appaṭijānamānoti attho.

Yena vā sā saddheyyavacasā upāsikā vadeyya tena so bhikkhu kāretabboti nisajjādīsu ākāresu yena vā ākārena saddhiṃ methunadhammādīni āropetvā sā upāsikā vadeyya, paṭijānamānova tena so bhikkhu kāretabbo. Evarūpāyapi upāsikāya vacanamattena na kāretabboti attho. Kasmā? Yasmā diṭṭhaṃ nāma tathāpi hoti, aññathāpi hoti.

Tadatthajotanatthañca idaṃ vatthuṃ udāharanti – mallārāmavihāre kira eko khīṇāsavatthero ekadivasaṃ upaṭṭhākakulaṃ gantvā antogehe nisīdi, upāsikāpi sayanapallaṅkaṃ nissāya ṭhitā hoti. Atheko piṇḍacāriko dvāre ṭhito disvā ‘‘thero upāsikāya saddhiṃ ekāsane nisinno’’ti saññaṃ paṭilabhitvā punappunaṃ olokesi. Theropi ‘‘ayaṃ mayi asuddhaladdhiko jāto’’ti sallakkhetvā katabhattakicco vihāraṃ gantvā attano vasanaṭṭhānaṃ pavisitvā antova nisīdi. Sopi bhikkhu ‘‘theraṃ codessāmī’’ti āgantvā ukkāsitvā dvāraṃ vivari. Thero tassa cittaṃ ñatvā ākāse uppatitvā kūṭāgārakaṇṇikaṃ nissāya pallaṅkena nisīdi. Sopi bhikkhu anto pavisitvā mañcañca heṭṭhāmañcañca oloketvā theraṃ apassanto uddhaṃ ullokesi, atha ākāse nisinnaṃ theraṃ disvā ‘‘bhante, evaṃ mahiddhikā nāma tumhe mātugāmena saddhiṃ ekāsane nisinnabhāvaṃ vadāpetha evā’’ti āha. Thero ‘‘antaragharasseveso āvuso doso, ahaṃ pana taṃ saddhāpetuṃ asakkonto evamakāsiṃ, rakkheyyāsi ma’’nti vatvā otarīti.



“可行的行为”，指的是能够进行的行为，因而称为“可行的行为”，在此“可行的行为”是指在此行为中，能够进行相应的行为。故而在此处的解释中说：“可以执行与欲望相关的法”，即在此处能够执行与欲望相关的法。关于“坐下”，是指能够坐下，能够安坐的意思。由于坐下后会入睡，因此在此处的解释中两者都被提及。这里“靠近”的意思是指靠近后坐下。这样被靠近的也应当被理解为。比丘坐下，指的是在比丘中坐下的意思。两者都坐下，指的是两者都在后面或前面坐下。在这里，虽然在巴利文中提到“耳朵的障碍”，但眼睛的障碍也应当被理解。如果一个聪明的人坐在关闭的门口，他不会犯过失。而坐在打开的门口则会犯过失。不仅在门口，即使在内部的十二个手指的地方坐下，如果他是有眼睛的人，即使分心或入睡也不会犯过失。即使在附近的盲人也不会犯过失，眼睛明亮的人即使入睡也不会犯过失。而女性即使是坐着也不会犯过失。
“信任的话语”，指的是值得信任的话语。因为她是贵族的信徒，因此在此处的解释中提到“已获得的果实”。在这里“获得的果实”是指已获得的初果。已理解的四圣谛，指的是理解了四圣谛的教导。坐下的比丘在承认时，虽然看到这样的信徒说话，但比丘应当根据三种法中的某一种进行承认，而不是少承认。
以何种方式信徒会说出值得信任的话语，那么那位比丘应当根据坐下等行为来进行承认，或者以某种方式与欲望相关的法等进行承认，信徒在承认时那位比丘应当进行承认。这样的信徒的言辞仅凭言辞是不应当进行承认的。为什么？因为所见的确实存在，也可能存在其他的情况。
为此，举一个例子——在马尔拉姆寺，有一位已解脱的长老某天走到一个居士家中，坐在屋内，信徒也站在靠着床边。此时，有一位乞食者站在门口，看到后便认为“长老与信徒坐在一起”，于是不断地往里看。长老则想：“我在这里是不洁的，所以完成了吃饭的工作后便回到寺院，进入自己的住处坐下。”那位比丘则想：“我会指责长老。”于是走上前，打开门。长老知道他的心思，便在空中飞起，依靠房顶坐下。那位比丘进入后，看了看里外，却找不到长老，便向上看，看到在空中坐着的长老，便说：“尊者，您如此强大，为什么与女性坐在一起的事实不告诉我呢？”长老说：“这是内部房屋的过失，而我却无法让你信服，所以我这样做了，你应当保护自己。”

446. Ito paraṃ sā ce evaṃ vadeyyātiādi sabbaṃ paṭiññāya kāraṇākāradassanatthaṃ vuttaṃ, tattha mātugāmassa methunaṃ dhammaṃ paṭisevantoti mātugāmassa magge methunaṃ dhammaṃ paṭisevantoti attho. Nisajjāya kāretabboti nisajjaṃ paṭijānitvā methunadhammapaṭisevanaṃ appaṭijānanto methunadhammapārājikāpattiyā akāretvā nisajjāmattena yaṃ āpattiṃ āpajjati tāya kāretabbo, pācittiyāpattiyā kāretabboti attho. Etena nayena sabbacatukkesu vinicchayo veditabbo.

451. Sikkhāpadapariyosāne pana āpattānāpattiparicchedadassanatthaṃ vuttesu gamanaṃ paṭijānātītiādīsu gamanaṃ paṭijānātīti ‘‘rahonisajjassādatthaṃ gatomhī’’ti evaṃ gamanaṃ paṭijānāti, nisajjanti nisajjassādeneva nisajjaṃ paṭijānāti. Āpattinti tīsu aññataraṃ āpattiṃ. Āpattiyā kāretabboti tīsu yaṃ paṭijānāti, tāya kāretabbo. Sesamettha catukke uttānādhippāyameva. Dutiyacatukke pana gamanaṃ na paṭijānātīti raho nisajjassādavasena na paṭijānāti , ‘‘salākabhattādinā attano kammena gatomhi, sā pana mayhaṃ nisinnaṭṭhānaṃ āgatā’’ti vadati. Sesametthāpi uttānādhippāyameva.

Ayaṃ pana sabbattha vinicchayo – raho nisajjassādoti methunadhammasannissitakileso vuccati. Yo bhikkhu tenassādena mātugāmassa santikaṃ gantukāmo akkhiṃ añjeti, dukkaṭaṃ. Nivāsanaṃ nivāseti, kāyabandhanaṃ bandhati, cīvaraṃ pārupati, sabbattha payoge payoge dukkaṭaṃ. Gacchati, padavāre padavāre dukkaṭaṃ. Gantvā nisīdati, dukkaṭameva. Mātugāme āgantvā nisinnamatte pācittiyaṃ. Sace sā itthī kenaci karaṇīyena uṭṭhāyuṭṭhāya punappunaṃ nisīdati, nisajjāya nisajjāya pācittiyaṃ. Yaṃ sandhāya gato, sā na diṭṭhā, aññā āgantvā nisīdati, assāde uppanne pācittiyaṃ. Mahāpaccariyaṃ pana ‘‘gamanakālato paṭṭhāya asuddhacittattā āpattiyevā’’ti vuttaṃ. Sace sambahulā āgacchanti, mātugāmagaṇanāya pācittiyāni. Sace uṭṭhāyuṭṭhāya punappunaṃ nisīdanti, nisajjāgaṇanāya pācittiyāni. Aniyametvā diṭṭhadiṭṭhāya saddhiṃ rahassādaṃ kappessāmīti gantvā nisinnassāpi āgatāgatānaṃ vasena punappunaṃ nisajjāvasena ca vuttanayeneva āpattiyo veditabbā. Sace suddhacittena gantvā nisinnassa santikaṃ āgantvā nisinnāya itthiyā rahassādo uppajjati anāpatti.

Samuṭṭhānādīni paṭhamapārājikasadisānevāti.

Paṭhamaaniyatasikkhāpadavaṇṇanā niṭṭhitā.

2. Dutiyaaniyatasikkhāpadavaṇṇanā

452.Tena samayena buddho bhagavāti dutiyaaniyatasikkhāpadaṃ. Tattha bhagavatā paṭikkhittantiādimhi ‘‘yaṃ eko ekāya raho paṭicchanne āsane alaṃkammaniye nisajjaṃ kappeyya, taṃ nisajjaṃ kappetuṃ paṭikkhitta’’nti evaṃ sambandho veditabbo. Itarathā hi ‘‘ekassa ekāyā’’ti vattabbaṃ siyā, kasmā? ‘‘Paṭikkhitta’’nti vuttattā. Sāmiatthe vā etaṃ paccattavacanaṃ veditabbaṃ.



从这里开始,"如果她这样说"等等,都是为了说明承认的原因而说的。在这里,"与女性行淫"的意思是在女性的道路上行淫。"应当因坐而被处罚"的意思是,承认坐下但不承认行淫,不应因犯淫戒而被处罚,而应因仅仅坐下而犯的罪过被处罚,即应因犯波逸提罪而被处罚。依此方法,应当理解所有四组的判断。
在戒条结尾,为了说明犯罪与非犯罪的界限而说的"承认前往"等,其中"承认前往"是指这样承认前往:"我是为了独处而坐下的乐趣而去的"。"坐下"是指仅仅因为坐下的乐趣而承认坐下。"罪过"是指三种罪过中的任何一种。"应当因罪过而被处罚"是指应当因他所承认的三种罪过中的一种而被处罚。这里其余的四组意思都很明显。在第二个四组中,"不承认前往"是指不承认是为了独处而坐下的乐趣而去,"我是为了自己的事务如分发食物等而去的,她却来到我坐的地方"这样说。这里其余的意思也都很明显。
这里对所有情况的判断如下:独处而坐下的乐趣是指与淫欲相关的烦恼。如果比丘因为这种乐趣而想去女性那里,眨眼时犯突吉罗罪。穿下衣、系腰带、披上衣,每一个动作都犯突吉罗罪。行走时,每走一步都犯突吉罗罪。到达后坐下,也是犯突吉罗罪。当女性来到并坐下时,犯波逸提罪。如果那个女人因某些事情而反复起身又坐下,每次坐下都犯波逸提罪。如果他去见的那个人没有出现,而另一个人来了并坐下,如果生起了乐趣,就犯波逸提罪。但在《大注》中说:"从出发的时候开始,因为心不清净,所以就是犯罪。"如果来了很多人,按照女性的数量计算波逸提罪。如果她们反复起身又坐下,按照坐下的次数计算波逸提罪。如果不特定地想"我要与看到的人独处享乐"而去并坐下,也应当按照前面所说的方式,根据来的人数和反复坐下的次数来理解犯罪。如果以清净心去并坐下,而女性来到并坐下时生起了独处的乐趣,则无罪。
关于"因缘"等,与第一波罗夷罪相同。
第一不定戒的解释结束。
第二不定戒的解释
"那时,佛陀世尊"是第二不定戒。在"被世尊禁止"等中,应当这样理解其联系:"一个人与一个女人在隐蔽的、适合行为的座位上独处而坐,这种坐法被禁止。"否则,应当说"一个人与一个女人",为什么?因为说"被禁止"。或者,这应当理解为主格的用法。

453.Na heva kho pana paṭicchannanti ettha pana yampi bahi parikkhittaṃ anto vivaṭaṃ pariveṇaṅgaṇādi, tampi antogadhanti veditabbaṃ. Evarūpañhi ṭhānaṃ appaṭicchanneyeva gahitanti mahāpaccariyaṃ vuttaṃ. Sesaṃ paṭhamasikkhāpadanayeneva veditabbaṃ. Kevalañhi idha itthīpi purisopi yo koci viññū anandho abadhiro antodvādasahatthe okāse ṭhito vā nisinno vā vikkhittopi niddāyantopi anāpattiṃ karoti. Badhiro pana cakkhumāpi andho vā abadhiropi na karoti. Pārājikāpattiñca parihāpetvā duṭṭhullavācāpatti vuttāti ayaṃ viseso. Sesaṃ purimasadisameva. Ubhayatthāpi ummattakaādikammikānaṃ anāpatti.

Samuṭṭhānādīsu idaṃsikkhāpadaṃ tisamuṭṭhānaṃ – kāyacittato, vācācittato, kāyavācācittato ca samuṭṭhāti. Kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammaṃ, vacīkammaṃ, akusalacittaṃ, sukhamajjhattavedanāhi dvivedanaṃ. Sesaṃ uttānatthamevāti.

Dutiyaaniyatasikkhāpadavaṇṇanā niṭṭhitā.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Aniyatavaṇṇanā niṭṭhitā.

4. Nissaggiyakaṇḍaṃ

1. Cīvaravaggo

1. Paṭhamakathinasikkhāpadavaṇṇanā

Tiṃsa nissaggiyā dhammā, ye vuttā samitāvinā;

Tesaṃ dāni karissāmi, apubbapadavaṇṇanaṃ.

459. Tena samayena buddho bhagavā vesāliyaṃ viharati gotamake cetiye. Tena kho pana samayena bhagavatā bhikkhūnaṃ ticīvaraṃ anuññātaṃ hotīti ettha ticīvaranti antaravāsako uttarāsaṅgo saṅghāṭīti idaṃ cīvarattayaṃ paribhuñjituṃ anuññātaṃ hoti. Yattha panetaṃ anuññātaṃ, yadā ca anuññātaṃ, yena ca kāraṇena anuññātaṃ, taṃ sabbaṃ cīvarakkhandhake jīvakavatthusmiṃ (mahāva. 326 ādayo) āgatameva. Aññeneva ticīvarena gāmaṃ pavisantīti yena vihāre acchanti nhānañca otaranti, tato aññena, evaṃ divase divase nava cīvarāni dhārenti.



"不是完全隐蔽的"，这里应当理解为包括外部有围墙但内部开放的庭院等地方。在《大注》中说,这样的地方被视为不隐蔽的。其余的应当按照第一条戒律的方式理解。这里唯一的区别是,任何有智慧的非盲非聋的男女,只要在十二手臂范围内站着或坐着,即使分心或睡着,也不会犯罪。但聋人即使有眼睛,或盲人即使不聋,也不会使人无罪。除了波罗夷罪之外,还提到了粗语罪,这是不同之处。其余的与前面相同。在这两条戒律中,疯狂等人都无罪。
关于"因缘"等,这条戒律有三种起因 - 从身和心,从语和心,从身语和心而起。是作为,以想为解脱,有心的,世间所谴责的,身业,语业,不善心,有乐受和舍受两种感受。其余的意思很明显。
第二不定戒的解释结束。
《广泛的戒律解释》中
不定部分的解释结束。
舍堕部分
衣服品
第一迦絺那衣戒的解释
三十条舍堕法,
已由调御师所说;
现在我将为此作,
从未有过的解释。
那时,佛陀世尊住在毗舍离城(Vesālī)的乔答摩塔庙。当时,世尊已经允许比丘们使用三衣。这里"三衣"是指内衣、上衣和大衣,允许使用这三种衣服。至于在哪里允许的,什么时候允许的,因为什么原因允许的,这些都已经在衣服品的耆婆故事中提到了。"用另一套三衣进入村庄",是指他们用不同于在寺院中穿着和洗澡时所用的衣服,这样每天都穿着九件新衣服。

460.Uppannaṃ hotīti anupaññattiyā dvāraṃ dadamānaṃ paṭilābhavasena uppannaṃ hoti, no nipphattivasena.

Āyasmato sāriputtassa dātukāmo hotīti āyasmā kira ānando bhagavantaṃ ṭhapetvā añño evarūpo guṇavisiṭṭho puggalo natthīti guṇabahumānena āyasmantaṃ sāriputtaṃ atimamāyati. So sadāpi manāpaṃ cīvaraṃ labhitvā rajitvā kappabinduṃ datvā therasseva deti, purebhatte paṇītaṃ yāgukhajjakaṃ vā piṇḍapātaṃ vā labhitvāpi therasseva deti, pacchābhatte madhuphāṇitādīni labhitvāpi therasseva deti, upaṭṭhākakulehi dārake nikkhāmetvā pabbājetvāpi therassa santike upajjhaṃ gāhāpetvā sayaṃ anusāvanakammaṃ karoti. Āyasmāpi sāriputto ‘‘pitu kattabbakiccaṃ nāma jeṭṭhaputtassa bhāro, taṃ mayā bhagavato kattabbaṃ kiccaṃ ānando karoti, ahaṃ ānandaṃ nissāya appossukko viharituṃ labhāmī’’ti āyasmantaṃ ānandaṃ ativiya mamāyati, sopi manāpaṃ cīvaraṃ labhitvā ānandattherasseva detīti sabbaṃ purimasadisameva . Evaṃ guṇabahumānena mamāyanto tadā uppannampi taṃ cīvaraṃ āyasmato sāriputtassa dātukāmo hotīti veditabbo.

Navamaṃ vā bhagavā divasaṃ dasamaṃ vāti ettha pana sace bhaveyya ‘‘kathaṃ thero jānātī’’ti? Bahūhi kāraṇehi jānāti. Sāriputtatthero kira janapadacārikaṃ pakkamanto ānandattheraṃ āpucchitvāva pakkamati ‘‘ahaṃ ettakena nāma kālena āgacchissāmi, etthantare bhagavantaṃ mā pamajjī’’ti. Sace sammukhā na āpucchati, bhikkhū pesetvāpi āpucchitvāva gacchati. Sace aññattha vassaṃ vasati, ye paṭhamataraṃ bhikkhū āgacchanti, te evaṃ pahiṇati ‘‘mama vacanena bhagavato ca pāde sirasā vandatha, ānandassa ca ārogyaṃ vatvā maṃ ‘asukadivase nāma āgamissatī’ti vadathā’’ti sadā ca yathāparicchinnadivaseyeva eti. Apicāyasmā ānando anumānenapi jānāti ‘‘ettake divase bhagavatā viyogaṃ sahanto adhivāsento āyasmā sāriputto vasi, ito dāni paṭṭhāya asukaṃ nāma divasaṃ na atikkamissati addhā āgamissatī’’ti. Yesaṃ yesañhi paññā mahatī tesaṃ tesaṃ bhagavati pemañca gāravo ca mahā hotīti iminā nayenāpi jānāti. Evaṃ bahūhi kāraṇehi jānāti. Tenāha – ‘‘navamaṃ vā bhagavā divasaṃ dasamaṃ vā’’ti. Evaṃ vutte yasmā idaṃ sikkhāpadaṃ paṇṇattivajjaṃ, na lokavajjaṃ; tasmā āyasmatā ānandena vuttasadisameva paricchedaṃ karonto ‘‘atha kho bhagavā…pe… dhāretu’’nti. Sace pana therena addhamāso vā māso vā uddiṭṭho abhavissa, sopi bhagavatā anuññāto assa.

462-

"生起了"，是指因未被规定而打开的门的获得，而不是因完成而生起。
"尊者萨里普特想要给予"，是指尊者阿难除了佛陀之外，没有其他如此优秀的有德之人，因此尊者萨里普特因对德行的重视而非常依赖尊者阿难。每当他获得心仪的衣物时，都会将其装饰后，给予长老；在早饭时获得精美的米饭或乞食，也会给予长老；在午饭后获得蜜水等物品时，也会给予长老；在侍者的家中，将孩子送出并让其出家后，也会让孩子在长老的面前学习。尊者萨里普特也认为：“父亲的责任是长子的重担，而我则把应由佛陀承担的责任交给阿难，我依赖阿难而得以安住。”尊者阿难同样获得心仪的衣物，都是给予阿难长老的，因此一切与之前相同。这样，因对德行的重视而依赖他，生起的衣物也应当被视为尊者萨里普特想要给予。
"第九天或第十天"，在这里如果问"长老是如何知道的"？他通过许多原因得知。尊者萨里普特在进行乡间巡行时，询问阿难长老后便出发：“我将在此时到达，请不要忘记佛陀。”如果没有当面询问，他也会派比丘询问后再去。如果在其他地方过冬，最早到达的比丘会这样派遣：“请以我的话向佛陀顶礼，并告知阿难长老‘某天将会来’。”他总是如期而至。此外，尊者阿难也通过推测知道：“在这几天里，佛陀正在忍受分离，尊者萨里普特将不会错过某一天。”那些智慧深厚的人，因对佛陀的爱与尊重而深知这些。因此，他通过许多原因得知。因此说：“第九天或第十天。”因此说到这里，这条戒律是针对规定的，而非世俗的；所以尊者阿难在说出相似的话时，便说：“然后佛陀……等……将会承担。”如果长老提到半个月或一个月的时间，也会得到佛陀的允许。
462-

3.Niṭṭhitacīvarasminti yena kenaci niṭṭhānena niṭṭhite cīvarasmiṃ. Yasmā pana taṃ cīvaraṃ karaṇenapi niṭṭhitaṃ hoti, nassanādīhipi tasmāssa padabhājane atthamattameva dassetuṃ bhikkhuno cīvaraṃ kataṃ vā hotītiādi vuttaṃ. Tattha katanti sūcikammapariyosānena kataṃ, sūcikammapariyosānaṃ nāma yaṃkiñci sūciyā kattabbaṃ pāsapaṭṭagaṇṭhikapaṭṭapariyosānaṃ katvā sūciyā paṭisāmanaṃ. Naṭṭhanti corādīhi haṭaṃ, etampi hi karaṇapalibodhassa niṭṭhitattā niṭṭhitanti vuccati. Vinaṭṭhanti upacikādīhi khāyitaṃ. Daḍḍhanti agginā daḍḍhaṃ. Cīvarāsā vā upacchinnāti ‘‘asukasmiṃ nāma kule cīvaraṃ labhissāmī’’ti yā cīvarāsā uppannā hoti, sā vā upacchinnā, etesampi hi karaṇapalibodhasseva niṭṭhitattā niṭṭhitabhāvo veditabbo.

Ubbhatasmiṃ kathineti kathine ca ubbhatasmiṃ. Etena dutiyassa palibodhassa abhāvaṃ dasseti. Taṃ pana kathinaṃ yasmā aṭṭhasu vā mātikāsu ekāya antarubbhārena vā uddharīyati, tenassa niddese ‘‘aṭṭhannaṃ mātikāna’’ntiādi vuttaṃ. Tattha ‘‘aṭṭhimā, bhikkhave, mātikā kathinassa ubbhārāya – pakkamanantikā, niṭṭhānantikā, sanniṭṭhānantikā, nāsanantikā, savanantikā, āsāvacchedikā, sīmātikkantikā, sahubbhārā’’ti evaṃ aṭṭha mātikāyo kathinakkhandhake āgatā. Antarubbhāropi ‘‘suṇātu me, bhante, saṅgho; yadi saṅghassa pattakallaṃ, saṅgho kathinaṃ uddhareyya, esā ñatti. Suṇātu me, bhante, saṅgho; saṅgho kathinaṃ uddharati, yassāyasmato khamati, kathinassa ubbhāro, so tuṇhassa; yassa nakkhamati, so bhāseyya. Ubbhataṃ saṅghena kathinaṃ, khamati saṅghassa, tasmā tuṇhī, evametaṃ dhārayāmī’’ti (pāci. 926) evaṃ bhikkhunīvibhaṅge āgato. Tattha yaṃ vattabbaṃ taṃ āgataṭṭhāneyeva vaṇṇayissāma. Idha pana vuccamāne pāḷi āharitabbā hoti, atthopi vattabbo. Vuttopi ca na suviññeyyo hoti, aṭṭhāne vuttattāya.

Dasāhaparamanti dasa ahāni paramo paricchedo assāti dasāhaparamo, taṃ dasāhaparamaṃ kālaṃ dhāretabbanti attho. Padabhājane pana atthamattameva dassetuṃ ‘‘dasāhaparamatā dhāretabba’’nti vuttaṃ. Idañhi vuttaṃ hoti ‘‘dasāhaparama’’nti ettha yā dasāhaparamatā dasāhaparamabhāvo, ayaṃ ettako kālo yāva nātikkamati tāva dhāretabbanti.

Adhiṭṭhitavikappitesu apariyāpannattā atirekaṃ cīvaranti atirekacīvaraṃ. Tenevassa padabhājane vuttaṃ ‘‘anadhiṭṭhitaṃ avikappita’’nti.

Channaṃ cīvarānaṃ aññataranti khomaṃ, kappāsikaṃ, koseyyaṃ, kambalaṃ, sāṇaṃ, bhaṅganti imesaṃ channaṃ cīvarānaṃ aññataraṃ. Etena cīvarassa jātiṃ dassetvā idāni pamāṇaṃ dassetuṃ ‘‘vikappanupagaṃ pacchima’’nti āha. Tassa pamāṇaṃ dīghato dve vidatthiyo, tiriyaṃ vidatthi. Tatrāyaṃ pāḷi – ‘‘anujānāmi, bhikkhave, āyāmena aṭṭhaṅgulaṃ sugataṅgulena caturaṅgulavitthataṃ pacchimaṃ cīvaraṃ vikappetu’’nti (mahāva. 358).


"已完成的衣物"，是指通过任何方式完成的衣物。因为那衣物也是通过制作而完成的，不因损坏等原因而失去，所以在分配时应仅仅显示出比丘的衣物是已制作的。这里的“已制作”是指通过缝制等方式完成的，缝制的完成是指任何通过缝合、缝补、缝合边缘等方式完成的。被抢夺的则是指被盗等情况，这也因制作的完成而被称为已完成。被毁坏的则是指因虫害等原因而被食用的。被烧毁的则是指因火焰而烧毁的。衣物的残余则是指“在某个家中我将获得衣物”，而这些衣物是残余的，这些情况也因制作的完成而被视为已完成的状态。
“在提起时”，是指在坚固的情况下提起。“以此说明第二个障碍的缺失”。而这个坚固的衣物是可以通过八种方式提起的，因此在其说明中提到“八种衣物”。在这里“八种衣物”是指“在坚固的情况下提起的衣物——离去的、完成的、结束的、被毁坏的、被覆盖的、超越的、被提起的”。此外，关于“在提起时”也有这样的说法：“请听我，尊者，如果有合适的衣物，僧团可以提起，这就是告诫。请听我，尊者，僧团提起衣物，若某位尊者允许，提起衣物的事就可安静；若不允许，便可说出。提起的衣物由僧团提起，若尊者允许，故此安静，我将这样保持”（《比丘法》926）。在这里应当说明的是，我们将会在提到的地方进行解释。这里所说的巴利文应被引述，意义也应被阐明。所说的内容并不容易理解，因为在提到的地方已经说明。
“十天的极限”，是指十天的极限时间。这里的意思是“在十天的极限内应保持”。这实际上是说“十天的极限”，在这里的十天极限是指在这个时间段内不应超过。
在“被确立的规定”中，由于未被限制而产生的衣物是额外的衣物。因此在分配时提到“未被确立的未被规定”。
“六种衣物中的一种”是指“毛衣、外衣、麻衣、羊毛、破衣”等六种衣物中的一种。通过这一点显示出衣物的种类，现在要显示出标准，“最后的被规定”是指“我允许，尊者们，按照这一标准，最后的衣物应为八根手指的宽度”（《大注》358）。


Taṃatikkāmayato nissaggiyaṃ pācittiyanti taṃ yathāvuttajātippamāṇaṃ cīvaraṃ dasāhaparamaṃ kālaṃ atikkāmayato, etthantare yathā atirekacīvaraṃ na hoti tathā akubbato nissaggiyaṃ pācittiyaṃ, tañca cīvaraṃ nissaggiyaṃ hoti, pācittiyāpatti cassa hotīti attho. Atha vā nissajjanaṃ nissaggiyaṃ, pubbabhāge kattabbassa vinayakammassetaṃ nāmaṃ. Nissaggiyamassa atthīti nissaggiyamicceva. Kintaṃ? Pācittiyaṃ. Taṃ atikkāmayato sanissaggiyavinayakammaṃ pācittiyaṃ hotīti ayamettha attho. Padabhājane pana paṭhamaṃ tāva atthavikappaṃ dassetuṃ ‘‘taṃ atikkāmayato nissaggiyaṃ hotī’’ti mātikaṃ ṭhapetvā ‘‘ekādase aruṇuggamane nissaggiyaṃ hoti, nissajjitabba’’nti vuttaṃ. Puna yassa ca nissajjitabbaṃ, yathā ca nissajjitabbaṃ, taṃ dassetuṃ ‘‘saṅghassa vā’’tiādi vuttaṃ. Tattha ekādase aruṇuggamaneti ettha yaṃ divasaṃ cīvaraṃ uppannaṃ tassa yo aruṇo, so uppannadivasanissito, tasmā cīvaruppādadivasaena saddhiṃ ekādase aruṇuggamane nissaggiyaṃ hotīti veditabbaṃ. Sacepi bahūni ekajjhaṃ bandhitvā vā veṭhetvā vā ṭhapitāni ekāva āpatti. Abaddhāveṭhitesu vatthugaṇanāya āpattiyo.

Nissajjitvāāpatti desetabbāti kathaṃ desetabbā? Yathā khandhake vuttaṃ, kathañca tattha vuttaṃ? Evaṃ vuttaṃ – ‘‘tena, bhikkhave, bhikkhunā saṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī’’’ti (cūḷava. 239). Idha pana sace ekaṃ cīvaraṃ hoti ‘‘ekaṃ nissaggiyaṃ pācittiya’’nti vattabbaṃ. Sace dve, ‘‘dve’’ti vattabbaṃ. Sace bahūni ‘‘sambahulānī’’ti vattabbaṃ. Nissajjanepi sace ekaṃ yathāpāḷimeva ‘‘idaṃ me, bhante, cīvara’’nti vattabbaṃ. Sace dve vā bahūni vā, ‘‘imāni me, bhante, cīvarāni dasāhātikkantāni nissaggiyāni, imānāhaṃ saṅghassa nissajjāmī’’ti vattabbaṃ. Pāḷiṃ vattuṃ asakkontena aññathāpi vattabbaṃ.

Byattenabhikkhunā paṭibalena āpatti paṭiggahetabbāti khandhake vuttanayeneva paṭiggahetabbā. Evañhi tattha vuttaṃ – ‘‘byattena bhikkhunā paṭibalena saṅgho ñāpetabbo –

‘Suṇātu me bhante saṅgho, ayaṃ itthannāmo bhikkhu āpattiṃ sarati vivarati uttāniṃ karoti deseti, yadi saṅghassa pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya’nti.

Tena vattabbo ‘passasī’ti? ‘Āma, passāmī’ti. Āyatiṃ saṃvareyyāsī’’ti (cūḷava. 239). Dvīsu pana sambahulāsu vā purimanayeneva vacanabhedo ñātabbo.

Cīvaradānepi ‘‘saṅgho imaṃ cīvaraṃ imāni cīvarānī’’ti vatthuvasena vacanabhedo veditabbo. Gaṇassa ca puggalassa ca nissajjanepi eseva nayo.

Āpattidesanāpaṭiggahaṇesu panettha ayaṃ pāḷi – ‘‘tena, bhikkhave, bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ katvā vuḍḍhānaṃ bhikkhūnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassu vacanīyā – ‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno taṃ paṭidesemī’ti. Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā –

‘Suṇantu me āyasmantā, ayaṃ itthannāmo bhikkhu āpattiṃ sarati vivarati uttāniṃ karoti deseti. Yadāyasmantānaṃ pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya’nti.


这段文字是关于佛教戒律中关于衣物的规定,我将其完整直译如下:
超过这个时限就成为舍堕罪。这意味着,超过前面所说的种类和尺寸的衣物十天的极限时间,在此期间内如果不做使其不成为多余衣物的处理,就构成舍堕罪,那件衣物就成为应当舍弃的,比丘也犯波逸提罪。或者,"舍弃"是指舍弃行为,这是对前面应当做的戒律行为的称呼。有舍弃行为的就称为"舍弃"。是什么?是波逸提罪。超过时限的人犯有舍弃行为的波逸提罪,这就是这里的意思。在分词解释中,首先为了说明意义的不同,设立"超过这个时限就成为舍堕"这一标题,然后说"在第十一天黎明时成为舍堕,应当舍弃"。然后,为了说明应当向谁舍弃以及如何舍弃,又说"向僧团"等。其中"在第十一天黎明时"是指,衣物生起的那一天的黎明是与衣物生起之日相连的,因此应当理解为包括衣物生起之日在内的第十一天黎明时成为舍堕。即使许多衣物捆绑或包裹在一起,也只犯一罪。未捆绑或包裹的则按物品数量计算罪数。
"舍弃后应当忏悔罪过",如何忏悔?如犍度中所说。那里是如何说的?是这样说的:"诸比丘,那位比丘应当走近僧团,偏袒右肩,向长老比丘礼足,蹲踞,合掌,应当这样说:'尊者们,我犯了某某罪,我对此忏悔。'"在这里,如果是一件衣物,应当说"一件舍堕波逸提"。如果是两件,应当说"两件"。如果是多件,应当说"多件"。在舍弃时,如果是一件,应当按照经文说"尊者,这是我的衣物"。如果是两件或多件,应当说"尊者们,这些是我的衣物,已超过十天,应当舍弃,我现在向僧团舍弃这些衣物。"不能说出经文的人也可以用其他方式说。
"应由有能力的比丘接受忏悔",应当按照犍度中所说的方式接受。那里是这样说的:"由有能力的比丘向僧团宣告:
'请僧团听我说,这位某某比丘记得自己的罪过,揭露它,公开它,忏悔它。如果僧团认为适当,我将接受这位某某比丘的忏悔。'
然后应当对他说:'你看到(罪过)吗?''是的,我看到。''以后要谨慎。'"对于两件或多件衣物,应当按照前面的方式理解措辞的变化。
在给予衣物时,也应当根据物品的不同理解"僧团给予这件衣物、这些衣物"等措辞的变化。向僧团、团体和个人舍弃时也是同样的方法。
关于忏悔和接受忏悔,这里的经文是:"诸比丘,那位比丘应当走近多位比丘,偏袒右肩,向长老比丘礼足,蹲踞,合掌,应当这样说:'尊者们,我犯了某某罪,我对此忏悔。'由有能力的比丘向那些比丘宣告:
'请诸位听我说,这位某某比丘记得自己的罪过,揭露它,公开它,忏悔它。如果诸位认为适当,我将接受这位某某比丘的忏悔。'"


Tena vattabbo ‘passasī’ti? ‘Āma, passāmī’ti. ‘Āyatiṃ saṃvareyyāsī’ti.

Tena bhikkhunā ekaṃ bhikkhuṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘ahaṃ, āvuso, itthannāmaṃ āpattiṃ āpanno taṃ paṭidesemī’ti. Tena vattabbo ‘passasī’ti, āma passāmīti āyatiṃ saṃvareyyāsī’’ti (cūḷava. 239). Tattha purimanayeneva āpattiyā nāmaggahaṇaṃ vacanabhedo ca veditabbo.

Yathā ca gaṇassa nissajjane evaṃ dvinnaṃ nissajjanepi pāḷi veditabbā. Yadi hi viseso bhaveyya, yatheva ‘‘anujānāmi, bhikkhave, tiṇṇannaṃ pārisuddhiuposathaṃ kātuṃ, evañca pana, bhikkhave, kātabbo. Byattena bhikkhunā paṭibalena te bhikkhū ñāpetabbā’’tiādinā nayena ‘‘tiṇṇannaṃ pārisuddhiuposathaṃ kātu’’nti vatvā puna ‘‘anujānāmi, bhikkhave, dvinnaṃ pārisuddhiuposathaṃ kātuṃ, evañca pana, bhikkhave, kātabbo. Therena bhikkhunā ekaṃsaṃ uttarāsaṅga’’ntiādinā (mahāva. 168) nayena visuṃyeva dvinnaṃ pārisuddhiuposatho vutto, evamidhāpi visuṃ pāḷiṃ vadeyya, yasmā pana natthi, tasmā avatvā gatoti, gaṇassa vuttā pāḷiyevettha pāḷi.

Āpattipaṭiggahaṇe pana ayaṃ viseso, yathā gaṇassa nissajjitvā āpattiyā desiyamānāya āpattipaṭiggāhako bhikkhu ñattiṃ ṭhapeti, evaṃ aṭṭhapetvā dvīsu aññatarena yathā ekapuggalo paṭiggaṇhāti, evaṃ āpatti paṭiggahetabbā. Dvinnañhi ñattiṭṭhapanā nāma natthi, yadi siyā dvinnaṃ pārisuddhiuposathaṃ visuṃ na vadeyya.

Nissaṭṭhacīvaradānepi yathā ‘‘imaṃ cīvaraṃ āyasmato dammī’’ti eko vadati, evaṃ ‘‘imaṃ mayaṃ cīvaraṃ āyasmato demā’’ti vattuṃ vaṭṭati. Ito garukatarāni hi ñattidutiyakammānipi ‘‘apaloketvā kātabbānī’’ti vuttāni atthi, tesaṃ etaṃ anulomaṃ nissaṭṭhacīvaraṃ pana dātabbameva adātuṃ na labbhati, vinayakammamattañhetaṃ. Na taṃ tena saṅghassa vā gaṇassa vā puggalassa vā dinnameva hotīti.

468.Dasāhātikkante atikkantasaññīti dasāhaṃ atikkante cīvare ‘‘atikkantaṃ ida’’nti evaṃsaññī, dasāhe vā atikkante ‘‘atikkanto dasāho’’ti evaṃsaññī. Nissaggiyaṃ pācittiyanti na idha saññā rakkhati. Yopi evaṃsaññī, tassapi taṃ cīvaraṃ nissaggiyaṃ pācittiyāpatti ca. Sanissaggiyavinayakammaṃ vā pācittiyanti ubhopi atthavikappā yujjanti. Esa nayo sabbattha.

Avissajjitevissajjitasaññīti kassaci adinne apariccatte ‘‘pariccattaṃ mayā’’ti evaṃsaññī.

Anaṭṭhe naṭṭhasaññīti attano cīvarena saddhiṃ bahūni aññesaṃ cīvarāni ekato ṭhapitāni corā haranti. Tatresa attano cīvare anaṭṭhe naṭṭhasaññī hoti. Esa nayo avinaṭṭhādīsupi.

Avilutteti ettha pana gabbhaṃ bhinditvā pasayhāvahāravasena avilutteti veditabbaṃ.

Anissajjitvā paribhuñjati āpatti dukkaṭassāti sakiṃ nivatthaṃ vā sakiṃ pārutaṃ vā kāyato amocetvā divasampi vicarati, ekāva āpatti. Mocetvā mocetvā nivāseti vā pārupati vā payoge payoge dukkaṭaṃ. Dunnivatthaṃ vā duppārutaṃ vā saṇṭhapentassa anāpatti. Aññassa taṃ paribhuñjatopi anāpatti, ‘‘anāpatti aññena kataṃ paṭilabhitvā paribhuñjatī’’ti (pārā. 570) ādivacanañcettha sādhakaṃ. Anatikkante atikkantasaññino vematikassa ca dukkaṭaṃ paribhogaṃ sandhāya vuttaṃ.



Tena vattabbo ‘passasī’ti? ‘Āma, passāmī’ti. ‘Āyatiṃ saṃvareyyāsī’ti.
因此应当说“你看到吗？”“是的，我看到了。” “你应当谨慎。”
因此比丘应当走近一位比丘，偏袒右肩，蹲坐，合掌，应该这样说：“我，朋友，犯了某某罪，我对此忏悔。”因此应当说“你看到吗？”“是的，我看到了。” “你应当谨慎。”在这里，按照前面的方式应当理解罪的名称和措辞的变化。
如同在团体的舍弃中，对于两者的舍弃也应当以巴利文理解。如果确实有特殊情况，如同“我允许，比丘们，进行三种清净的优波塞那仪式，此外，比丘们，应当这样做。”由有能力的比丘向这些比丘宣告，或说“我允许，比丘们，进行两种清净的优波塞那仪式，此外，比丘们，应当这样做。”在这里，特别提到两种清净的优波塞那仪式，如今也应当在此说出巴利文，因为没有特殊情况，所以不需要再说。
在接受罪的忏悔时，这里有特殊情况，如同在团体的舍弃中，接受罪的比丘设定了规则，如同设定了两者的其中之一，接受罪的比丘应当如此进行忏悔。对于两者的设定规则并不存在，如果说两种清净的优波塞那仪式，便不应当说出。
在舍弃衣物的给予中，如同“我将这件衣物给予尊者”这样说，也应当说“我们将这件衣物给予尊者”。因为更重的规则也有“未看见的应当这样做”，因此在这些情况下，舍弃的衣物应当给予，而不是给出给僧团或团体或个人。
468. “超过十天的极限”是指超过十天的衣物，“这是超过的”这样理解，或在十天时“这是超过十天的”这样理解。在这里，舍弃的波逸提罪并不受保护。即使这样理解，对于那件衣物也应当成为舍弃的波逸提罪。关于有舍弃行为的戒律，波逸提罪是两者的意义都适用的。这是普遍适用的原则。
“未舍弃的舍弃”是指在未给予、未限制的情况下，“这是我所限制的”这样理解。
“未被盗的未失去”是指与自身衣物一起放置的许多其他衣物被盗。此时与自身衣物未失去的理解是存在的。这一原则同样适用于未被盗等情况。
“未滑落”在这里是指破坏了胎儿而滑落的情况。
“未舍弃而使用”是指在身体上未被束缚或未被限制的情况下，白天仍然四处游荡，这只构成一罪。若解开后又穿上或在使用过程中使用则构成波逸提罪。若是难以穿着或难以束缚的情况下则不构成罪。若他人使用也不构成罪，若是“未构成罪的情况下，获得他人所做的而使用”这样说的则是适用的。关于未超过的、超过的理解，指的是与波逸提罪相关的使用。

469.‘‘Anāpatti antodasāhaṃ adhiṭṭheti, vikappetī’’ti ettha pana adhiṭṭhānupagaṃ vikappanupagañca veditabbaṃ. Tatrāyaṃ pāḷi – atha kho bhikkhūnaṃ etadahosi – ‘‘yāni tāni bhagavatā anuññātāni ‘ticīvara’nti vā ‘vassikasāṭikā’ti vā ‘nisīdana’nti vā ‘paccattharaṇa’nti vā ‘kaṇḍuppaṭicchādī’ti vā mukhapuñchanacoḷakanti vā parikkhāracoḷanti vā sabbāni tāni adhiṭṭhātabbānīti nu kho udāhu vikappetabbānī’’ti, bhagavato etamatthaṃ ārocesuṃ –

‘‘Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ; vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ tato paraṃ vikappetuṃ; nisīdanaṃ adhiṭṭhātuṃ na vikappetuṃ; paccattharaṇaṃ adhiṭṭhātuṃ na vikappetuṃ; kaṇḍuppaṭicchādiṃ yāvaābādhā adhiṭṭhātuṃ tato paraṃ vikappetuṃ; mukhapuñchanacoḷaṃ adhiṭṭhātuṃ na vikappetuṃ; parikkhāracoḷaṃ adhiṭṭhātuṃ na vikappetu’’nti (mahāva. 358).

‘‘Tattha ticīvaraṃ’’ adhiṭṭhahantena rajitvā kappabinduṃ datvā pamāṇayuttameva adhiṭṭhātabbaṃ. Tassa pamāṇaṃ ukkaṭṭhaparicchedena sugatacīvarato ūnakaṃ vaṭṭati, lāmakaparicchedena saṅghāṭiyā uttarāsaṅgassa ca dīghato muṭṭhipañcakaṃ tiriyaṃ muṭṭhittikaṃ pamāṇaṃ vaṭṭati. Antaravāsako dīghato muṭṭhipañcako tiriyaṃ dvihatthopi vaṭṭati. Pārupaṇenapi hi sakkā nābhiṃ paṭicchādetunti. Vuttappamāṇato pana atirekaṃ ūnakañca parikkhāracoḷanti adhiṭṭhātabbaṃ.

Tattha yasmā ‘‘dve cīvarassa adhiṭṭhānā – kāyena vā adhiṭṭheti, vācāya vā adhiṭṭhetī’’ti (pari. 322) vuttaṃ, tasmā purāṇasaṅghāṭiṃ ‘‘imaṃ saṅghāṭiṃ paccuddharāmī’’ti paccuddharitvā navaṃ saṅghāṭiṃ hatthena gahetvā ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti cittena ābhogaṃ katvā kāyavikāraṃ karontena kāyena adhiṭṭhātabbā. Idaṃ kāyena adhiṭṭhānaṃ, taṃ yena kenaci sarīrāvayavena aphusantassa na vaṭṭati. Vācāya adhiṭṭhāne pana vacībhedaṃ katvā vācāya adhiṭṭhātabbā. Tatra duvidhaṃ adhiṭṭhānaṃ – sace hatthapāse hoti ‘‘imaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti vācā bhinditabbā. Atha antogabbhe vā uparipāsāde vā sāmantavihāre vā hoti ṭhapitaṭṭhānaṃ sallakkhetvā ‘‘etaṃ saṅghāṭiṃ adhiṭṭhāmī’’ti vācā bhinditabbā. Esa nayo uttarāsaṅge antaravāsake ca. Nāmamattameva hi viseso. Tasmā sabbāni saṅghāṭiṃ uttarāsaṅgaṃ antaravāsakanti evaṃ attano nāmeneva adhiṭṭhātabbāni. Sace adhiṭṭhahitvā ṭhapitavatthehi saṅghāṭiādīni karoti, niṭṭhite rajane ca kappe ca imaṃ ‘‘paccuddharāmī’’ti paccuddharitvā puna adhiṭṭhātabbāni. Adhiṭṭhitena pana saddhiṃ mahantatarameva dutiyapaṭṭaṃ vā khaṇḍaṃ vā saṃsibbantena puna adhiṭṭhātabbameva. Same vā khuddake vā adhiṭṭhānakiccaṃ natthi.


“不构成罪，超过十天的极限”是指在这里应当理解为有意图的设定和有意图的变化。在这里的巴利文是：于是比丘们想：“那些被佛陀允许的‘三件衣物’或‘雨衣’或‘坐垫’或‘铺盖’或‘遮挡物’或‘面巾’或‘附属衣物’等，是否应当被设定或应当被变化？”于是，他们向佛陀报告了这个问题——
“我允许，比丘们，设定三件衣物而不应变化；允许设定雨衣而在雨季四个月后再变化；允许设定坐垫而不应变化；允许设定铺盖而不应变化；允许设定遮挡物直到有障碍后再变化；允许设定面巾而不应变化；允许设定附属衣物而不应变化。”
在这里，设定三件衣物时，应当以适当的尺寸设定。其尺寸应当比适合的衣物稍小，按照上衣的标准，设定上衣的宽度和长度。对于居士来说，宽度应为手掌的五个长度，长度应为两手的宽度。对于居士的衣物来说，宽度应为手掌的五个长度，长度应为两手的宽度。对于衣物的遮挡，若以肚脐为标准，则应当遮挡。
由于“衣物的设定有两种——身体的设定或语言的设定”，因此在旧的袈裟上说“我将这件袈裟拿起”，在拿起后应当用心去做身体的变化。这是身体的设定，若用任何身体部位触碰则不应适用。对于语言的设定，则应当通过语言的变化进行设定。
在这里有两种设定——若在手掌和脚掌之间说“我将这件袈裟拿起”，则应当用语言进行变化。若在内部或上方或周围的地方进行设定，则应当用语言进行变化。这个原则适用于上衣和袈裟。因为仅仅是名称的不同，所以所有的袈裟、上衣和居士的衣物都应当以自己的名称进行设定。如果在设定时拿起袈裟等，完成后应当再次进行设定。
而在设定时，若与其他部分一起进行设定，则应当再次进行设定。无论是大的还是小的设定行为都不应当被忽视。


Ticīvaraṃ pana parikkhāracoḷaṃ adhiṭṭhātuṃ vaṭṭati na vaṭṭatīti? Mahāpadumatthero kirāha – ‘‘ticīvaraṃ ticīvarameva adhiṭṭhātabbaṃ. Sace parikkhāracoḷādhiṭṭhānaṃ labheyya udositasikkhāpade parihāro niratthako bhaveyyā’’ti. Evaṃ vutte kira avasesā bhikkhū āhaṃsu – ‘‘parikkhāracoḷampi bhagavatāva adhiṭṭhātabbanti vuttaṃ, tasmā vaṭṭatī’’ti. Mahāpaccariyampi vuttaṃ ‘‘parikkhāracoḷaṃ nāma pāṭekkaṃ nidhānamukhametanti ticīvaraṃ parikkhāracoḷanti adhiṭṭhahitvā paribhuñjituṃ vaṭṭati. Udositasikkhāpade pana ticīvaraṃ adhiṭṭhahitvā pariharantassa parihāro vutto’’ti. Ubhatovibhaṅgabhāṇako puṇṇavālikavāsī mahātissattheropi kira āha – ‘‘mayaṃ pubbe mahātherānaṃ assumha, araññavāsino bhikkhū rukkhasusirādīsu cīvaraṃ ṭhapetvā padhānaṃ padahanatthāya gacchanti. Sāmantavihāre dhammasavanatthāya gatānañca nesaṃ sūriye uṭṭhite sāmaṇerā vā daharabhikkhū vā pattacīvaraṃ gahetvā gacchanti, tasmā sukhaparibhogatthaṃ ticīvaraṃ parikkhāracoḷanti adhiṭṭhātuṃ vaṭṭatī’’ti. Mahāpaccariyampi vuttaṃ pubbe āraññikā bhikkhū abaddhasīmāyaṃ dupparihāranti ticīvaraṃ parikkhāracoḷameva adhiṭṭhahitvā paribhuñjiṃsū’’ti.

‘‘Vassikasāṭikā’’ anatirittappamāṇā nāmaṃ gahetvā vuttanayeneva cattāro vassike māse adhiṭṭhātabbā, tato paraṃ paccuddharitvā vikappetabbā. Vaṇṇabhedamattarattāpi cesā vaṭṭati. Dve pana na vaṭṭanti. ‘‘Nisīdanaṃ’’ vuttanayena adhiṭṭhātabbameva, tañca kho pamāṇayuttaṃ ekameva, dve na vaṭṭanti. ‘‘Paccattharaṇa’’mpi adhiṭṭhātabbameva, taṃ pana mahantampi vaṭṭati, ekampi vaṭṭati, bahūnipi vaṭṭanti. Nīlampi pītakampi sadasampi pupphadasampīti sabbappakāraṃ vaṭṭati. Sakiṃ adhiṭṭhitaṃ adhiṭṭhitameva hoti. ‘‘Kaṇḍuppaṭicchādi’’ yāva ābādho atthi, tāva pamāṇikā adhiṭṭhātabbā. Ābādhe vūpasante paccuddharitvā vikappetabbā, ekāva vaṭṭati . ‘‘Mukhapuñchanacoḷaṃ’’ adhiṭṭhātabbameva, yāva ekaṃ dhoviyati, tāva aññaṃ paribhogatthāya icchitabbanti dve vaṭṭanti. Apare pana therā ‘‘nidhānamukhametaṃ bahūnipi vaṭṭantī’’ti vadanti. Parikkhāracoḷe gaṇanā natthi, yattakaṃ icchati tattakaṃ adhiṭṭhātabbameva. Thavikāpi parissāvanampi vikappanupagaṃ pacchimacīvarappamāṇaṃ ‘‘parikkhāracoḷaka’’nti adhiṭṭhātabbameva. Bahūni ekato katvā ‘‘imāni cīvarāni parikkhāracoḷāni adhiṭṭhāmī’’ti adhiṭṭhātumpi vaṭṭatiyeva. Bhesajjanavakammamātāpituādīnaṃ atthāya ṭhapentenapi adhiṭṭhātabbameva. Mahāpaccariyaṃ pana ‘‘anāpattī’’ti vuttaṃ. Mañcabhisi pīṭhakabhisi bimbohanaṃ pāvāro kojavoti etesu pana senāsanaparikkhāratthāya dinnapaccattharaṇe ca adhiṭṭhānakiccaṃ natthiyeva.


三件衣物是否可以作为附属衣物进行设定?据说大莲花长老说:"三件衣物只能作为三件衣物进行设定。如果允许作为附属衣物设定,那么在储藏室戒中的豁免就没有意义了。"据说其他比丘听到这话后说:"佛陀也说附属衣物应当设定,所以是允许的。"在《大注》中也说:"所谓附属衣物,是指单独存放的物品,因此三件衣物可以作为附属衣物设定并使用。但在储藏室戒中,对于设定三件衣物并携带的人有豁免规定。"据说两部《分别论》的诵者、住在沙滩的大帝须长老也说:"我们以前听长老们说,住在森林的比丘们把衣物放在树洞等处后去精进修行。当他们去邻近的寺院听法时,如果太阳升起,沙弥或年轻比丘就会带着钵和衣去。因此为了方便使用,三件衣物可以作为附属衣物设定。"《大注》中也说:"以前住森林的比丘们因为在未划界的地方难以携带,就把三件衣物作为附属衣物设定后使用。"
"雨季衣"应当按照规定的尺寸,以名称设定,在四个雨季月内使用,之后应当取消设定并进行变更。即使是染色的也可以。但两件是不允许的。"坐垫"应当按照规定方式设定,而且只能是一件符合尺寸的,两件是不允许的。"铺盖"也应当设定,大的可以,一件可以,多件也可以。蓝色、黄色、有花纹的、有花的,各种类型都可以。一旦设定就保持设定状态。"遮挡物"在有病痛时应当按照尺寸设定。病痛消除后应当取消设定并进行变更,只允许一件。"面巾"应当设定,在一件洗涤时可以使用另一件,因此允许两件。其他长老则说:"这是存放用的,多件也可以。"附属衣物没有数量限制,可以根据需要设定任意数量。袋子和滤水器如果达到最小衣物尺寸,也应当作为"附属衣物"设定。把多件衣物放在一起说"我设定这些衣物为附属衣物"也是允许的。即使是为了药物、新工作、父母等目的而存放的,也应当设定。但《大注》中说"不犯罪"。对于床垫、椅垫、枕头、毛毯、地毯等以及作为卧具附属品而给予的铺盖,则不需要进行设定。


Adhiṭṭhitacīvaraṃ pana paribhuñjato kathaṃ adhiṭṭhānaṃ vijahatīti? Aññassa dānena, acchinditvā gahaṇena, vissāsaggāhena, hīnāyāvattanena, sikkhāpaccakkhānena , kālaṃkiriyāya, liṅgaparivattanena, paccuddharaṇena, chiddabhāvenāti imehi navahi kāraṇehi vijahati. Tattha purimehi aṭṭhahi sabbacīvarāni adhiṭṭhānaṃ vijahanti, chiddabhāvena pana ticīvarasseva sabbaaṭṭhakathāsu adhiṭṭhānavijahanaṃ vuttaṃ, tañca nakhapiṭṭhippamāṇena chiddena. Tattha nakhapiṭṭhippamāṇaṃ kaniṭṭhaṅgulinakhavasena veditabbaṃ, chiddañca vinibbiddhachiddameva. Chiddassa hi abbhantare ekatantu cepi acchinno hoti, rakkhati. Tattha saṅghāṭiyā ca uttarāsaṅgassa ca dīghantato vidatthippamāṇassa tiriyantato aṭṭhaṅgulappamāṇassa padesassa orato chiddaṃ adhiṭṭhānaṃ bhindati, parato na bhindati. Antaravāsakassa pana dīghantato vidatthippamāṇasseva tiriyantato caturaṅgulappamāṇassa padesassa orato chiddaṃ adhiṭṭhānaṃ bhindati, parato na bhindati. Tasmā jāte chidde taṃ cīvaraṃ atirekacīvaraṭṭhāne tiṭṭhati, sūcikammaṃ katvā puna adhiṭṭhātabbaṃ. Mahāsumatthero panāha – ‘‘pamāṇacīvarassa yattha katthaci chiddaṃ adhiṭṭhānaṃ bhindati, mahantassa pana pamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindati, antojātaṃ bhindatī’’ti. Karavīkatissatthero āha – ‘‘khuddakaṃ mahantaṃ na pamāṇaṃ, dve cīvarāni pārupantassa vāmahatthe saṅgharitvā ṭhapitaṭṭhāne chiddaṃ adhiṭṭhānaṃ na bhindati, orabhāge bhindati. Antaravāsakassapi ovaṭṭikaṃ karontena saṅgharitaṭṭhāne chiddaṃ na bhindati, tato oraṃ bhindatī’’ti. Andhakaṭṭhakathāyaṃ pana ticīvare mahāsumattheravādaṃ pamāṇaṃ katvā uttarimpi idaṃ vuttaṃ ‘‘pacchimappamāṇaṃ adhiṭṭhānaṃ rakkhatī’’ti. Parikkhāracoḷe dīghaso aṭṭhaṅgule sugataṅgulena tiriyaṃ caturaṅgule yattha katthaci chiddaṃ adhiṭṭhānaṃ vijahati. Mahante coḷe tato parena chiddaṃ adhiṭṭhānaṃ na vijahati. Esa nayo sabbesu adhiṭṭhātabbakesu cīvaresū’’ti.

Tattha yasmā sabbesampi adhiṭṭhātabbakacīvarānaṃ vikappanupagapacchimappamāṇato aññaṃ pacchimappamāṇaṃ nāma natthi, yañhi nisīdana-kaṇḍuppaṭicchādi-vassikasāṭikānaṃ pamāṇaṃ vuttaṃ, taṃ ukkaṭṭhaṃ, tato uttari paṭisiddhattā na pacchimaṃ tato heṭṭhā appaṭisiddhattā. Ticīvarassāpi sugatacīvarappamāṇato ūnakattaṃ ukkaṭṭhappamāṇameva. Pacchimaṃ pana visuṃ sutte vuttaṃ natthi. Mukhapuñchanapaccattharaṇaparikkhāracoḷānaṃ ukkaṭṭhaparicchedo natthiyeva. Vikappanupagapacchimena pana pacchimaparicchedo vutto. Tasmā yaṃ tāva andhakaṭṭhakathāyaṃ ‘‘pacchimappamāṇaṃ adhiṭṭhānaṃ rakkhatī’’ti vatvā tattha parikkhāracoḷasseva sugataṅgulena aṭṭhaṅgulacaturaṅgulapacchimappamāṇaṃ dassetvā itaresaṃ ticīvarādīnaṃ muṭṭhipañcakādipabhedaṃ pacchimappamāṇaṃ sandhāya ‘‘esa nayo sabbesu adhiṭṭhātabbakesucīvaresū’’ti vuttaṃ, taṃ na sameti.


被设定的衣物在使用时如何能解除设定呢？通过他人的施舍、割断接受、放弃信任、低劣的回转、拒绝戒律、时间行为、性别变化、取消设定、切断等这九种原因来解除。在这里，前八种都能解除所有衣物的设定，而通过切断只能解除三件衣物的设定，这里的切断是指指甲大小的切断。这里的指甲大小是指小指的指甲，切断则是指被割断的切口。切断的内部即使有一根线被切断，也会保持完整。因此，袈裟和上衣的长度如果低于八指的切断，便会解除设定，而在其他情况下则不会解除。对于居士来说，长度低于四指的切断也会解除设定，而其他情况下不会解除。因此，若有切断的情况，该衣物就会处于超出衣物的状态，经过清理后再进行设定。大智慧长老则说：“在任何地方设定衣物时，若有切断的情况，较大的衣物则不会解除设定，只有内部的切断会解除。”卡拉维卡提长老则说：“小的和大的不算是标准，若有两件衣物放在左手边，切断的设定不会解除，而在下方的切断则会解除。对于居士来说，若进行回转，放置的切断不会解除，而在下方的切断则会解除。”在《暗黑注》中，三件衣物的设定被视为标准，后面也提到：“保护后面的标准设定。”附属衣物的设定在八指的情况下，若有切断的情况也会解除设定。较大的衣物在其他情况下不会解除设定。这一原则适用于所有设定的衣物。
因为所有设定的衣物中，没有其他的后设定，若有坐垫、遮挡物、雨衣的标准，则该标准是明确的，若超过则不适用。三件衣物的标准则是比适合的衣物少一分。后面的标准则在不同的情况下没有提及。面巾、铺盖、附属衣物的标准没有限制。若有后设定的情况，则该后设定是明确的。因此，在《暗黑注》中提到“保护后面的标准设定”，并且在附属衣物中以适合的指头数为标准，显示出其他三件衣物的标准，指向后设定的情况，便可适用于所有设定的衣物。


Karavīkatissattheravādepi dīghantatoyeva chiddaṃ dassitaṃ, tiriyantato na dassitaṃ, tasmā so aparicchinno. Mahāsumattheravāde ‘‘pamāṇacīvarassa yattha katthaci chiddaṃ adhiṭṭhānaṃ bhindati, mahantassa pana pamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindatī’’ti vuttaṃ. Idaṃ pana na vuttaṃ – ‘‘idaṃ nāma pamāṇacīvaraṃ ito uttari mahantaṃ cīvara’’nti. Apicettha ticīvarādīnaṃ muṭṭhipañcakādibhedaṃ pacchimappamāṇanti adhippetaṃ. Tattha yadi pacchimappamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindeyya, ukkaṭṭhapattassāpi majjhimapattassa vā omakappamāṇato bahi chiddaṃ adhiṭṭhānaṃ na bhindeyya, na ca na bhindati. Tasmā ayampi vādo aparicchinno.

Yo panāyaṃ sabbapaṭhamo aṭṭhakathāvādo, ayamevettha pamāṇaṃ. Kasmā? Paricchedasabbhāvato. Ticīvarassa hi pacchimappamāṇañca chiddappamāṇañca chidduppattidesappamāṇañca sabbaaṭṭhakathāsuyeva paricchinditvā vuttaṃ, tasmā sveva vādo pamāṇaṃ. Addhā hi so bhagavato adhippāyaṃ anugantvā vutto. Itaresu pana neva paricchedo atthi, na pubbāparaṃ sametīti.

Yo pana dubbalaṭṭhāne paṭhamaṃ aggaḷaṃ datvā pacchā dubbalaṭṭhānaṃ chinditvā apaneti, adhiṭṭhānaṃ na bhijjati. Maṇḍalaparivattanepi eseva nayo. Dupaṭṭassa ekasmiṃ paṭale chidde vā jāte gaḷite vā adhiṭṭhānaṃ na bhijjati, khuddakaṃ cīvaraṃ mahantaṃ karoti, mahantaṃ vā khuddakaṃ karoti, adhiṭṭhānaṃ na bhijjati. Ubho koṭiyo majjhe karonto sace paṭhamaṃ chinditvā pacchā ghaṭeti, adhiṭṭhānaṃ bhijjati. Atha ghaṭetvā chindati, na bhijjati, rajakehi dhovāpetvā setaṃ kārāpentassāpi adhiṭṭhānaṃ adhiṭṭhānamevāti . Ayaṃ tāva ‘‘antodasāhaṃ adhiṭṭheti vikappetī’’ti ettha adhiṭṭhāne vinicchayo.

Vikappane pana dve vikappanā – sammukhāvikappanā ca parammukhāvikappanā ca. Kathaṃ sammukhāvikappanā hotīti? Cīvarānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā ‘‘‘imaṃ cīvara’nti vā ‘imāni cīvarānī’ti vā ‘etaṃ cīvara’nti vā ‘etāni cīvarānī’’’ti vā ‘‘tuyhaṃ vikappemī’’ti vattabbaṃ, ayamekā sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhuñjituṃ pana vissajjetuṃ vā adhiṭṭhātuṃ vā na vaṭṭati. ‘‘Mayhaṃ santakaṃ, mayhaṃ santakāni paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti evaṃ pana vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.

Aparopi nayo – tatheva cīvarānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā tasseva bhikkhuno santike ‘‘‘imaṃ cīvara’nti vā ‘imāni cīvarānī’ti vā ‘etaṃ cīvara’nti vā ‘etāni cīvarānī’’’ti vā vatvā pañcasu sahadhammikesu aññatarassa attanā abhirucitassa yassa kassaci nāmaṃ gahetvā ‘‘‘tissassa bhikkhuno vikappemī’ti vā ‘tissāya bhikkhuniyā, sikkhamānāya, tissassa sāmaṇerassa, tissāya sāmaṇeriyā vikappemī’’’ti vā vattabbaṃ, ayaṃ aparāpi sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā ‘‘tissassa bhikkhuno santakaṃ…pe… tissāya sāmaṇeriyā santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.


卡拉维卡提长老的说法只提到了长度方面的切断,而没有提到宽度方面的,因此这个说法是不完整的。大智慧长老的说法提到"对于标准尺寸的衣物,任何地方的切断都会解除设定,而对于较大的衣物,超出标准尺寸的切断则不会解除设定。"但是没有说明什么是标准尺寸的衣物,什么是较大的衣物。而且这里指的是三件衣物等的最小尺寸标准。如果超出最小尺寸的切断不会解除设定,那么对于上等、中等或下等尺寸的衣物,超出最小尺寸的切断也不应该解除设定,但实际上是会解除的。因此这个说法也是不完整的。
而最初的注释说法才是这里的标准。为什么?因为有明确的界限。对于三件衣物的最小尺寸、切断的尺寸以及切断发生的位置的尺寸,在所有注释中都有明确的界定,因此只有这个说法才是标准。这无疑是遵循了佛陀的意图而说的。其他说法既没有明确的界限,也前后不一致。
如果先在脆弱处缝补,然后再切断脆弱处并移除,设定不会被解除。对于双层衣物也是同样的道理。如果双层衣物的一层出现切断或脱落,设定不会被解除。将小衣物做大或将大衣物做小,设定都不会被解除。如果将两端移到中间,先切断后连接,设定会被解除;如果先连接后切断,则不会被解除。即使让洗衣工洗白,设定仍然有效。这就是关于"十天内设定或变更"中设定的判定。
关于变更,有两种变更:当面变更和不当面变更。如何进行当面变更?了解衣物的数量和是否在场后,应该说"我将这件衣物"或"这些衣物"或"那件衣物"或"那些衣物"变更给你。这是一种当面变更。这样做后可以存放,但不能使用、舍弃或设定。如果说"这是我的,这些是我的,你可以使用、舍弃或随意处置",这就是取消变更。此后就可以使用等。
另一种方法是:同样了解衣物的数量和是否在场后,在那位比丘面前说"这件衣物"或"这些衣物"或"那件衣物"或"那些衣物",然后取五种同法者中自己喜欢的任何一个的名字,说"我将它变更给比丘提沙"或"比丘尼提沙"或"式叉摩那提沙"或"沙弥提沙"或"沙弥尼提沙"。这是另一种当面变更。这样做后可以存放,但不能使用等。如果那位比丘说"这是比丘提沙的...这是沙弥尼提沙的,你可以使用、舍弃或随意处置",这就是取消变更。此后就可以使用等。


Kathaṃ parammukhāvikappanā hotīti? Cīvarānaṃ tatheva ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā ‘‘‘imaṃ cīvara’nti vā ‘imāni cīvarānī’ti vā ‘etaṃ cīvara’nti vā ‘etāni cīvarānī’’’ti vā vatvā ‘‘tuyhaṃ vikappanatthāya dammī’’ti vattabbaṃ. Tena vattabbo – ‘‘ko te mitto vā sandiṭṭho vā’’ti? Tato itarena purimanayeneva ‘‘tisso bhikkhūti vā…pe… tissā sāmaṇerī’’ti vā vattabbaṃ. Puna tena bhikkhunā ‘‘ahaṃ tissassa bhikkhuno dammīti vā…pe… tissāya sāmaṇeriyā dammī’’ti vā vattabbaṃ, ayaṃ parammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā dutiyasammukhāvikappanāyaṃ vuttanayeneva ‘‘itthannāmassa santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.

Dvinnaṃ vikappanānaṃ kiṃ nānākaraṇaṃ? Sammukhāvikappanāyaṃ sayaṃ vikappetvā parena paccuddharāpeti . Parammukhāvikappanāya pareneva vikappāpetvā pareneva paccuddharāpeti, idamettha nānākaraṇaṃ. Sace pana yassa vikappeti, so paññattikovido na hoti, na jānāti paccuddharituṃ, taṃ cīvaraṃ gahetvā aññassa byattassa santikaṃ gantvā puna vikappetvā paccuddharāpetabbaṃ. Vikappitavikappanā nāmesā vaṭṭati. Ayaṃ ‘‘vikappetī’’ti imasmiṃ pade vinicchayo.

‘‘Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetu’’ntiādivacanato ca idaṃ ‘‘vikappetī’’ti avisesena vuttavacanaṃ viruddhaṃ viya dissati, na ca viruddhaṃ tathāgatā bhāsanti. Tasmā evamassa attho veditabbo, ticīvaraṃ ticīvarasaṅkhepeneva pariharato adhiṭṭhātumeva anujānāmi, na vikappetuṃ. Vassikasāṭikaṃ pana cātumāsato paraṃ vikappetumeva na adhiṭṭhātuṃ. Evañca sati yo ticīvare ekena cīvarena vippavasitukāmo hoti, tassa ticīvarādhiṭṭhānaṃ paccuddharitvā vippavāsasukhatthaṃ vikappanāya okāso dinno hoti. Dasāhātikkame ca anāpattīti etenupāyena sabbattha vikappanāya appaṭisiddhabhāvo veditabbo.

Vissajjetīti aññassa deti. Kathaṃ pana dinnaṃ hoti, kathaṃ gahitaṃ? ‘‘Imaṃ tuyhaṃ demi dadāmi dajjāmi oṇojemi pariccajāmi nissajjāmi vissajjāmīti vā ‘‘itthannāmassa demi…pe… nissajjāmī’’ti vā vadati, sammukhāpi parammukhāpi dinnaṃyeva hoti. ‘‘Tuyhaṃ gaṇhāhī’’ti vutte ‘‘mayhaṃ gaṇhāmī’’ti vadati, sudinnaṃ suggahitañca. ‘‘Tava santakaṃ karohi, tava santakaṃ hotu, tava santakaṃ karissasī’’ti vutte ‘‘mama santakaṃ karomi, mama santakaṃ hotu, mama santakaṃ karissāmī’’ti vadati, duddinnaṃ duggahitañca. Neva dātā dātuṃ jānāti, na itaro gahetuṃ. Sace pana ‘‘tava santakaṃ karohī’’ti vutte ‘‘sādhu, bhante, mayhaṃ gaṇhāmī’’ti gaṇhāti, suggahitaṃ. Sace pana ‘‘eko gaṇhāhī’’ti vadati, itaro ‘‘na gaṇhāmī’’ti puna so ‘‘dinnaṃ mayā tuyhaṃ, gaṇhāhī’’ti vadati, itaropi ‘‘na mayhaṃ iminā attho’’ti vadati. Tato purimopi ‘‘mayā dinna’’nti dasāhaṃ atikkāmeti, pacchimopi ‘‘mayā paṭikkhitta’’nti. Kassa āpattīti? Na kassaci āpatti. Yassa pana ruccati, tena adhiṭṭhahitvā paribhuñjitabbaṃ.


如何进行不当面变更?同样了解衣物的数量和是否在场后,应该说"这件衣物"或"这些衣物"或"那件衣物"或"那些衣物","我给你作变更之用。"对方应该问:"谁是你的朋友或熟人?"然后按照前面的方式回答"比丘提沙"或"沙弥尼提沙"等。然后那位比丘应该说"我给比丘提沙"或"我给沙弥尼提沙"等。这就是不当面变更。这样做后可以存放,但不能使用等。如果那位比丘按照第二种当面变更的方式说"这是某某的,你可以使用、舍弃或随意处置",这就是取消变更。此后就可以使用等。
两种变更有什么区别?当面变更是自己变更后由他人取消。不当面变更是由他人变更后再由他人取消,这就是区别。如果接受变更的人不懂规则,不知道如何取消,应该拿着那件衣物去找另一个有能力的人,再次变更后取消。这种再次变更的做法是允许的。这就是关于"变更"一词的判定。
"我允许比丘们设定三件衣物而不变更"等说法,与这里笼统说的"变更"似乎有矛盾,但如来不会说矛盾的话。因此应该这样理解其意思:我允许将三件衣物作为三件衣物来保管,只能设定,不能变更。但雨季衣在四个月后只能变更,不能设定。这样,如果有人想离开其中一件衣物,就可以取消三件衣物的设定,为了方便离开而允许变更。超过十天也不犯戒。通过这种方法,应该理解在所有情况下变更都没有被禁止。
"舍弃"是指给予他人。如何给予,如何接受?说"我给你这个,我施与你,我赠与你,我奉献给你,我舍弃给你,我放弃给你,我舍弃给你"或"我给某某...我舍弃给某某",无论当面还是不当面,都算是给予。如果说"你拿去",对方说"我拿了",这是很好的给予和接受。如果说"这是你的,让它成为你的,你要把它变成你的",对方说"我把它变成我的,让它成为我的,我会把它变成我的",这是不好的给予和接受。如果给予者不知道如何给予,接受者也不知道如何接受。但如果说"把它变成你的",对方说"好的,尊者,我接受",这就是很好的接受。如果说"拿一个",对方说"我不要",然后又说"我已经给你了,拿去",对方又说"我不需要这个"。然后前者说"我已经给了"超过十天,后者说"我已经拒绝了"。谁犯戒?谁也没有犯戒。谁想要就可以设定后使用。


Yo pana adhiṭṭhāne vematiko, tena kiṃ kātabbaṃ? Vematikabhāvaṃ ārocetvā sace anadhiṭṭhitaṃ bhavissati, evaṃ me kappiyaṃ hotīti vatvā vuttanayeneva nissajjitabbaṃ. Na hi evaṃ jānāpetvā vinayakammaṃ karontassa musāvādo hoti. Keci pana ‘‘ekena bhikkhunā vissāsaṃ gahetvā puna dinnaṃ vaṭṭatī’’ti vadanti, taṃ na yujjati. Na hi tassetaṃ vinayakammaṃ, nāpi taṃ ettakena aññaṃ vatthuṃ hoti.

Nassatītiādi uttānatthameva. Yo na dadeyya āpatti dukkaṭassāti ettha ‘‘mayhaṃ dinnaṃ iminā’’ti imāya saññāya na dentassa dukkaṭaṃ. Tassa santakabhāvaṃ pana ñatvā lesena acchindanto bhaṇḍaṃ agghāpetvā kāretabboti.

Samuṭṭhānādīsu idaṃ sikkhāpadaṃ kathinasamuṭṭhānaṃ nāma kāyavācāto ca kāyavācācittato ca samuṭṭhāti, anadhiṭṭhānena ca avikappanena ca āpajjanato akiriyaṃ, saññāya abhāvepi na muccati, ajānantopi āpajjatīti nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Paṭhamakathinasikkhāpadavaṇṇanā niṭṭhitā.

2. Udositasikkhāpadavaṇṇanā

471.Tenasamayena buddho bhagavāti udositasikkhāpadaṃ. Tattha santaruttarenāti antaranti antaravāsako vuccati, uttaranti uttarāsaṅgo, saha antarena uttaraṃ santaruttaraṃ, tena santaruttarena, saha antaravāsakena uttarāsaṅgenāti attho. Kaṇṇakitānīti sedena phuṭṭhokāsesu sañjātakāḷasetamaṇḍalāni. Addasa kho āyasmā ānando senāsanacārikaṃ āhiṇḍantoti thero kira bhagavati divā paṭisallānatthāya gandhakuṭiṃ paviṭṭhe taṃ okāsaṃ labhitvā dunnikkhittāni dārubhaṇḍamattikābhaṇḍāni paṭisāmento asammaṭṭhaṭṭhānaṃ sammajjanto gilānehi bhikkhūhi saddhiṃ paṭisanthāraṃ karonto tesaṃ bhikkhūnaṃ senāsanaṭṭhānaṃ sampatto addasa. Tena vuttaṃ – ‘‘addasa kho āyasmā ānando senāsanacārikaṃ āhiṇḍanto’’ti.

473.Avippavāsasammutiṃ dātunti avippavāse sammuti avippavāsasammuti, avippavāsāya vā sammuti avippavāsasammuti. Ko panettha ānisaṃso? Yena cīvarena vippavasati, taṃ nissaggiyaṃ na hoti, āpattiñca nāpajjati. Kittakaṃ kālaṃ? Mahāsumatthero tāva āha – ‘‘yāva rogo na vūpasamati, vūpasante pana roge sīghaṃ cīvaraṭṭhānaṃ āgantabba’’nti . Mahāpadumatthero āha – ‘‘sīghaṃ āgacchato rogo paṭikuppeyya, tasmā saṇikaṃ āgantabbaṃ. Yato paṭṭhāya hi satthaṃ vā pariyesati, ‘gacchāmī’ti ābhogaṃ vā karoti, tato paṭṭhāya vaṭṭati. ‘Na dāni gamissāmī’ti evaṃ pana dhuranikkhepaṃ karontena paccuddharitabbaṃ, atirekacīvaraṭṭhāne ṭhassatī’’ti. Sace panassa rogo paṭikuppati, kiṃ kātabbanti? Phussadevatthero tāva āha – ‘‘sace soyeva rogo paṭikuppati, sā eva sammuti, puna sammutidānakiccaṃ natthi. Athañño kuppati, puna dātabbā sammutī’’ti. Upatissatthero āha – ‘‘so vā rogo hotu, añño vā puna sammutidānakiccaṃ natthī’’ti.

475-

如果有人对设定有疑虑,他应该怎么做?应该说明自己的疑虑,如果是未设定的,应该说"这样对我来说是允许的",然后按照前面说的方式舍弃。这样告知后进行戒律行为不算是妄语。有些人说"一个比丘以信任的方式接受后再给予是可以的",这是不合适的。因为这不是他的戒律行为,也不会因此而成为另一个事物。
"失去"等的含义很明显。"如果不给予则犯突吉罗罪"中,如果以"这是给我的"的想法而不给予,就犯突吉罗罪。但如果知道那是他的东西,却用借口不给,应该估算价值后赔偿。
关于起因等,这条戒是迦絺那衣起因,从身语或身语意而起,因为不设定和不变更而犯戒,所以是不作为,即使没有想法也不能免罪,不知道也会犯戒,所以不是想解脱,是无心的,是制定的罪,是身业,是语业,是三心,是三受。
第一迦絺那衣学处的解释结束。
储藏室学处的解释
"那时,佛陀..."是储藏室学处。其中,"带着内衣和上衣"中,"内"指内衣,"上"指上衣,带着内衣和上衣的意思。"有污渍"指被汗水沾湿的地方产生黑白斑点。"尊者阿难在巡视住处时看到"指长老在世尊进入香室午休时,得到机会,整理放置不当的木器和陶器,打扫未打扫的地方,慰问生病的比丘,来到那些比丘的住处看到。因此说"尊者阿难在巡视住处时看到"。
"给予不离衣的许可"中,"不离衣的许可"指在不离衣的情况下的许可,或为了不离衣而给予的许可。这有什么好处?离开的那件衣不会成为应舍弃的,也不会犯戒。可以多长时间?大智慧长老说:"直到病好为止,病好后应该尽快回到衣物处。"大莲花长老说:"如果回来太快病情可能会复发,所以应该慢慢回来。从开始寻找交通工具,或者有'我要走了'的想法开始就可以。但如果决定'我现在不走了',就应该取消许可,衣物会处于多余衣物的状态。"如果病情复发该怎么办?普沙天长老说:"如果是同一种病复发,那就是同一个许可,不需要再给予许可。如果是另一种病,则应该再给予许可。"优波帝须长老说:"无论是同一种病还是另一种病,都不需要再给予许可。"
475-

6.Niṭṭhitacīvarasmiṃ bhikkhunāti idha pana purimasikkhāpade viya atthaṃ aggahetvā niṭṭhite cīvarasmiṃ bhikkhunoti evaṃ sāmivasena karaṇavacanassa attho veditabbo. Karaṇavasena hi bhikkhunā idaṃ nāma kātabbanti natthi. Sāmivasena pana bhikkhuno cīvarasmiṃ niṭṭhite kathine ca ubbhate evaṃ chinnapalibodho ekarattampi ce bhikkhu ticīvarena vippavaseyyāti evaṃ attho yujjati. Tattha ticīvarenāti adhiṭṭhitesu tīsu cīvaresu yena kenaci. Ekena vippavutthopi hi ticīvarena vippavuttho hoti, paṭisiddhapariyāpannena vippavutthattā. Tenevassa padabhājane ‘‘saṅghāṭiyā vā’’tiādi vuttaṃ. Vippavaseyyāti vippayutto vaseyya.

477-8.Gāmo ekūpacārotiādi avippavāsalakkhaṇavavatthāpanatthaṃ vuttaṃ. Tato paraṃ yathākkamena tāneva pannarasa mātikāpadāni vitthārento ‘‘gāmo ekūpacāro nāmā’’tiādimāha. Tattha ekakulassa gāmoti ekassa rañño vā bhojakassa vā gāmo. Parikkhittoti yena kenaci pākārena vā vatiyā vā parikkhāya vā parikkhitto. Ettāvatā ekakulagāmassa ekūpacāratā dassitā. Antogāme vatthabbanti evarūpe gāme cīvaraṃ nikkhipitvā gāmabbhantare yathārucite ṭhāne aruṇaṃ uṭṭhāpetuṃ vaṭṭati. Aparikkhittoti iminā tasseva gāmassa nānūpacāratā dassitā. Evarūpe gāme yasmiṃ ghare cīvaraṃ nikkhittaṃ, tattha vatthabbaṃ. Hatthapāsā vā na vijahitabbanti atha vā taṃ gharaṃ samantato hatthapāsā na vijahitabbaṃ, aḍḍhateyyaratanappamāṇappadesā uddhaṃ na vijahitabbanti vuttaṃ hoti. Aḍḍhateyyaratanabbhantare pana vatthuṃ vaṭṭati. Taṃ pamāṇaṃ atikkamitvā sacepi iddhimā bhikkhū ākāse aruṇaṃ uṭṭhāpeti, nissaggiyameva hoti. Ettha ca yasmiṃ ghareti gharaparicchedo ‘‘ekakulassa nivesanaṃ hotī’’tiādinā (pārā. 480) lakkhaṇena veditabbo.



475-6. "当比丘的衣物完成时"这里不像前一条戒那样理解,而应该理解为以所有格的方式表达工具格的意思,即"当比丘的衣物完成时"。因为没有说比丘应该以工具格做什么。但以所有格来说,当比丘的衣物完成,迦絺那衣也已经解除,这样障碍已经消除,如果比丘离开三衣哪怕一夜,这样的意思是合适的。这里"三衣"指已经设定的三件衣物中的任何一件。即使只离开一件也算是离开三衣,因为属于被禁止的范畴。因此在词义解释中说"或袈裟"等。"离开"指分离而住。
477-8. "一个村庄一个界域"等是为了确定不离衣的特征而说的。之后按顺序详细解释那十五个纲要项目,说"所谓一个村庄一个界域"等。其中"一个家族的村庄"指一个国王或一个地主的村庄。"有围墙"指用任何围墙或篱笆或栅栏围起来的。到此为止显示了一个家族村庄的单一界域性。"应该住在村庄内"指在这样的村庄里放置衣物后,可以在村庄内任意喜欢的地方过夜。"无围墙"则显示了该村庄的多界域性。在这样的村庄里,应该住在放置衣物的那个房子里。"或者不应离开手臂可及的范围"指不应离开那个房子周围手臂可及的范围,即不应离开两肘半长度的范围。但在两肘半长度的范围内可以居住。如果超过这个范围,即使是有神通的比丘在空中过夜,也成为应舍弃的。这里"在哪个房子"中房子的界定应该按照"是一个家族的住所"等特征来理解。

479.Nānākulassagāmoti nānārājūnaṃ vā bhojakānaṃ vā gāmo, vesālikusinārādisadiso. Parikkhittoti iminā nānākulagāmassa ekūpacāratā dassitā. Sabhāye vā dvāramūle vāti ettha sabhāyanti liṅgabyattayena sabhā vuttā. Dvāramūleti nagaradvārassa samīpe. Idaṃ vuttaṃ hoti – evarūpe gāme yasmiṃ ghare cīvaraṃ nikkhittaṃ, tattha vā vatthabbaṃ. Tattha saddasaṅghaṭṭanena vā janasambādhena vā vasituṃ asakkontena sabhāye vā vatthabbaṃ nagaradvāramūle vā. Tatrapi vasituṃ asakkontena yattha katthaci phāsukaṭṭhāne vasitvā antoaruṇe āgamma tesaṃyeva sabhāyadvāramūlānaṃ hatthapāsā vā na vijahitabbaṃ. Gharassa pana cīvarassa vā hatthapāse vattabbameva natthi.

Sabhāyaṃ gacchantena hatthapāse cīvaraṃ nikkhipitvāti sace ghare aṭṭhapetvā sabhāye ṭhapessāmīti sabhāyaṃ gacchati, tena sabhāyaṃ gacchantena hatthapāseti hatthaṃ pasāretvā ‘‘handimaṃ cīvaraṃ ṭhapemī’’ti evaṃ nikkhepasukhe hatthapāsagate kismiñci āpaṇe cīvaraṃ nikkhipitvā purimanayeneva sabhāye vā vatthabbaṃ dvāramūle vā, hatthapāsā vā na vijahitabbaṃ.

Tatrāyaṃ vinicchayo – phussadevatthero tāva āha – ‘‘cīvarahatthapāse vasitabbaṃ natthi, yattha katthaci vīthihatthapāsepi sabhāyahatthapāsepi dvārahatthapāsepi vasituṃ vaṭṭatī’’ti. Upatissatthero panāha – ‘‘nagarassa bahūnipi dvārāni honti bahūnipi sabhāyāni, tasmā sabbattha na vaṭṭati. Yassā pana vīthiyā cīvaraṃ ṭhapitaṃ yaṃ tassā sammukhaṭṭhāne sabhāyañca dvārañca tassa sabhāyassa ca dvārassa ca hatthapāsā na vijahitabbaṃ. Evañhi sati sakkā cīvarassa pavatti jānitu’’nti. Sabhāyaṃ pana gacchantena yassa āpaṇikassa hatthe nikkhittaṃ, sace so taṃ cīvaraṃ atiharitvā ghare nikkhipati, vīthihatthapāso na rakkhati, gharassa hatthapāse vatthabbaṃ. Sace mahantaṃ gharaṃ hoti, dve vīthiyo pharitvā ṭhitaṃ purato vā pacchato vā hatthapāseyeva aruṇaṃ uṭṭhāpetabbaṃ. Sabhāye nikkhipitvā pana sabhāye vā tassa sammukhe nagaradvāramūle vā tesaṃyeva hatthapāse vā aruṇaṃ uṭṭhāpetabbaṃ.

Aparikkhittotiiminā tasseva gāmassa nānūpacāratā dassitā. Etenevupāyena sabbattha ekūpacāratā ca nānūpacāratā ca veditabbā. Pāḷiyaṃ pana ‘‘gāmo ekūpacāro nāmā’’ti evaṃ ādimhi ‘‘ajjhokāso ekūpacāro nāmā’’ti evaṃ ante ca ekameva mātikāpadaṃ uddharitvā padabhājanaṃ vitthāritaṃ. Tasmā tasseva padassānusārena sabbattha parikkhepādivasena ekūpacāratā ca nānūpacāratā ca veditabbā.

480-1.Nivesanādīsuovarakāti gabbhānaṃyevetaṃ pariyāyavacanaṃ. Hatthapāsā vāti gabbhassa hatthapāsā. Dvāramūle vāti sabbesaṃ sādhāraṇe gharadvāramūle. Hatthapāsā vāti gabbhassa vā gharadvāramūlassa vā hatthapāsā.

482-7.Udositoti yānādīnaṃ bhaṇḍānaṃ sālā. Ito paṭṭhāya ca nivesane vuttanayeneva vinicchayo veditabbo. Aṭṭoti paṭirājādipaṭibāhanatthaṃ iṭṭhakāhi kato bahalabhittiko catupañcabhūmiko patissayaviseso. Māḷoti ekakūṭasaṅgahito caturassapāsādo. Pāsādoti dīghapāsādo. Hammiyanti muṇḍacchadanapāsādo.



"不同家族的村庄"指不同国王或地主的村庄，如维萨利、古须那等。通过这一点显示了不同家族村庄的单一界域性。"在会议厅或门口"中，这里的会议厅是指根据性别的不同而称之的会议厅。"门口"指城市门口附近。这是说在这样的村庄中，放置衣物的房子里，可以在那里居住。如果由于拥挤或人群无法居住，可以在会议厅或城市门口居住。如果在这些地方也无法居住，可以在任何舒适的地方过夜，回到村庄的门口，手臂可及的范围内不应离开。至于房子和衣物的手臂可及的范围是没有限制的。
在前往会议厅时，如果将衣物放在手臂可及的地方，假如放在家里然后前往会议厅，应该在会议厅中放置衣物。前往会议厅时，手臂伸出放置衣物，应该说"我把这件衣物放在这里"，在放置时手臂可及的范围内可以放置衣物，在会议厅或门口等地方，手臂可及的范围内不应离开。
关于这一点的判定，普沙天长老说："衣物在手臂可及的范围内是不应放置的，无论是在人行道、会议厅或门口都可以居住。"而优波帝须长老则说："城市有很多门，很多会议厅，因此在所有地方都不应放置。只要在街道上放置衣物，会议厅和门口的手臂可及的范围内不应离开。这样可以知道衣物的去向。"如果前往会议厅，若在商人手中放置衣物，如果他把衣物拿回家，街道上的手臂可及的范围则不受保护，房子周围的手臂可及的范围是可以放置的。如果房子很大，两个街道环绕着，可以在前面或后面的手臂可及的范围内放置衣物。如果放在会议厅后，应该在会议厅或城市门口等地方的手臂可及的范围内放置衣物。
"无围墙"则显示了该村庄的多界域性。通过这种方式，应该理解到处的单一界域性和非单一界域性。在巴利文中说"村庄是一个界域"等，前面也提到"这里是一个界域"等，最后也提到同一个纲要项目进行详细解释。因此，应该根据这些词的说明理解到处的单一界域性和非单一界域性。
480-1. "住处等"是指房屋的同义词。手臂可及的范围是指房子的手臂可及的范围。"门口"是指所有普通房子的门口。手臂可及的范围是指房子或门口的手臂可及的范围。
482-7. "储藏室"是指车辆等物品的储藏室。从这里开始，根据住处的说法应理解判定。"八"是为了防止国王等的干扰而设置的厚墙，具有特别的地基。"玛罗"是指一个单一的四方建筑。"房子"是指长方形建筑。"哈米扬"是指带有光头覆盖的建筑。

489.Sattabbhantarātiettha ekaṃ abbhantaraṃ aṭṭhavīsatihatthaṃ hoti. Sace sattho gacchanto gāmaṃ vā nadiṃ vā pariyādiyitvā tiṭṭhati antopaviṭṭhena saddhiṃ ekābaddho hutvā orañca pārañca pharitvā ṭhito hoti, satthaparihārova labbhati. Atha gāme vā nadiyā vā pariyāpanno hoti antopaviṭṭho , gāmaparihāro ceva nadīparihāro ca labbhati. Sace vihārasīmaṃ atikkamitvā tiṭṭhati, antosīmāya ca cīvaraṃ hoti, vihāraṃ gantvā vasitabbaṃ. Sace bahisīmāya cīvaraṃ hoti satthasamīpeyeva vasitabbaṃ. Sace gacchanto sakaṭe vā bhagge goṇe vā naṭṭhe antarā chijjati, yasmiṃ koṭṭhāse cīvaraṃ tattha vasitabbaṃ.

490. Ekakulassa khette hatthapāso nāma cīvarahatthapāsoyeva, nānākulassa khette hatthapāso nāma khettadvārassa hatthapāso. Aparikkhitte cīvarasseva hatthapāso.

491-4.Dhaññakaraṇanti khalaṃ vuccati. Ārāmoti pupphārāmo vā phalārāmo vā. Dvīsupi khette vuttasadisova vinicchayo. Vihāro nivesanasadiso. Rukkhamūle antochāyāyanti chāyāya phuṭṭhokāsassa anto eva. Viraḷasākhassa pana rukkhassa ātapena phuṭṭhokāse ṭhapitaṃ nissaggiyameva hoti, tasmā tādisassa sākhācchāyāya vā khandhacchāyāya vā ṭhapetabbaṃ. Sace sākhāya vā viṭape vā ṭhapeti, upari aññasākhācchāyāya phuṭṭhokāseyeva ṭhapetabbaṃ. Khujjarukkhassa chāyā dūraṃ gacchati, chāyāya gataṭṭhāne ṭhapetuṃ vaṭṭatiyeva. Idhāpi hatthapāso cīvarahatthapāsoyeva.

Agāmake araññeti agāmakaṃ nāma araññaṃ viñjhāṭavīādīsu vā samuddamajjhe vā macchabandhānaṃ agamanapathe dīpakesu labbhati. Samantā sattabbhantarāti majjhe ṭhitassa samattā sabbadisāsu sattabbhantarā, vinibbedhena cuddasa honti. Majjhe nisinno puratthimāya vā pacchimāya vā disāya pariyante ṭhapitacīvaraṃ rakkhati. Sace pana aruṇuggamanasamaye kesaggamattampi puratthimaṃ disaṃ gacchati, pacchimāya disāya cīvaraṃ nissaggiyaṃ hoti. Esa nayo itarasmiṃ. Uposathakāle pana parisapariyante nisinnabhikkhuto paṭṭhāya sattabbhantarasīmā sodhetabbā. Yattakaṃ bhikkhusaṅgho vaḍḍhati, sīmāpi tattakaṃ vaḍḍhati.



"七个界域内"这里一个界域是二十八肘长。如果商队行进时经过一个村庄或河流而停下,与进入其中的人连在一起,覆盖了两岸,就可以获得商队的保护。如果进入了村庄或河流的范围,就可以获得村庄和河流的保护。如果超出了寺院的界域而停下,衣物在界域内,应该回寺院居住。如果衣物在界域外,应该在商队附近居住。如果行进中车辆损坏或牛丢失而中断,应该在衣物所在的那部分居住。
一个家族的田地中手臂可及的范围就是衣物的手臂可及的范围,不同家族的田地中手臂可及的范围是指田地入口的手臂可及的范围。无围墙的就是衣物的手臂可及的范围。
491-4. "谷物加工处"指打谷场。"园林"指花园或果园。两者都与田地的判定相同。寺院与住处相同。"树下阴影内"指被阴影覆盖的范围内。如果放在稀疏树枝的阳光照射处就成为应舍弃的,因此应该放在这样的树枝阴影下或树干阴影下。如果放在树枝或树干上,应该放在上面其他树枝阴影覆盖的地方。矮树的阴影延伸很远,放在阴影所及之处是可以的。这里的手臂可及的范围也是指衣物的手臂可及的范围。
"无村落的荒野"指在毗陵阇塔维等地或海中渔民无法到达的岛屿上的荒野。"周围七个界域"指站在中间的人四面八方七个界域,直径是十四个。坐在中间的人可以保护放在东方或西方边界的衣物。但如果在日出时刻向东方移动哪怕一根头发的距离,西方的衣物就成为应舍弃的。其他方向也是如此。在布萨日,应该从坐在集会边缘的比丘开始清理七个界域的范围。比丘僧团增加多少,界域就增加多少。

495.Anissajjitvā paribhuñjati āpatti dukkaṭassāti ettha sace padhāniko bhikkhu sabbarattiṃ padhānamanuyuñjitvā paccusasamaye ‘‘nhāyissāmī’’ti tīṇipi cīvarāni tīre ṭhapetvā nadiṃ otarati, nhāyantasseva cassa aruṇaṃ uṭṭhahati, kiṃ kātabbaṃ. So hi yadi uttaritvā cīvaraṃ nivāseti, nissaggiyacīvaraṃ anissajjitvā paribhuñjanapaccayā dukkaṭaṃ āpajjati. Atha naggo gacchati, evampi dukkaṭaṃ āpajjatīti? Na āpajjati. So hi yāva aññaṃ bhikkhuṃ disvā vinayakammaṃ na karoti, tāva tesaṃ cīvarānaṃ aparibhogārahattā naṭṭhacīvaraṭṭhāne ṭhito hoti. Naṭṭhacīvarassa ca akappiyaṃ nāma natthi. Tasmā ekaṃ nivāsetvā dve hatthena gahetvā vihāraṃ gantvā vinayakammaṃ kātabbaṃ. Sace dūre vihāro hoti, antarāmagge manussā sañcaranti. Ekaṃ nivāsetvā ekaṃ pārupitvā ekaṃ aṃsakūṭe ṭhapetvā gantabbaṃ. Sace vihāre sabhāgabhikkhū na passati, bhikkhācāraṃ gatā honti, saṅghāṭiṃ bahigāme ṭhapetvā santaruttarena āsanasālaṃ gantvā vinayakammaṃ kātabbaṃ. Sace bahigāme corabhayaṃ hoti, pārupitvā gantabbaṃ. Sace āsanasālā sambādhā hoti janākiṇṇā, na sakkā ekamante cīvaraṃ apanetvā vinayakammaṃ kātuṃ, ekaṃ bhikkhuṃ ādāya bahigāmaṃ gantvā vinayakammaṃ katvā cīvarāni paribhuñjitabbāni.


"不舍弃而使用,犯突吉罗罪"。在这里,如果一位精进的比丘整夜修行后,在黎明时想"我要洗澡",把三件衣物放在岸边后下河,正在洗澡时天亮了,应该怎么办?如果他上岸穿上衣服,因为使用了应舍弃的衣物而不舍弃,就会犯突吉罗罪。如果赤身而行,也会犯突吉罗罪。他不会犯戒。因为在他见到另一位比丘并进行戒律行为之前,那些衣物处于不可使用的状态,相当于失去衣物的情况。对于失去衣物的人来说没有不适当的事。因此,应该穿上一件,手拿两件,回到寺院进行戒律行为。如果寺院很远,中途有人来往,应该穿上一件,披上一件,把一件放在肩上行走。如果在寺院里看不到同伴的比丘,他们去托钵了,应该把大衣放在村外,穿着内衣和上衣去集会堂进行戒律行为。如果村外有盗贼的危险,应该披着衣服前往。如果集会堂拥挤,人满为患,无法在一旁脱下衣服进行戒律行为,应该带一位比丘到村外进行戒律行为后再使用衣物。


Sace bhikkhū daharānaṃ hatthe pattacīvaraṃ datvā maggaṃ gacchantā pacchime yāme sayitukāmā honti, attano attano cīvaraṃ hatthapāse katvāva sayitabbaṃ. Sace gacchantānaṃyeva asampattesu daharesu aruṇaṃ uggacchati, cīvaraṃ nissaggiyaṃ hoti, nissayo pana na paṭippassambhati, daharānampi purato gacchantānaṃ theresu asampattesu eseva nayo. Maggaṃ virajjhitvā araññe aññamaññaṃ apassantesupi eseva nayo. Sace pana daharā ‘‘mayaṃ, bhante, muhuttaṃ sayitvā asukasmiṃ nāma okāse tumhe sampāpuṇissāmā’’ti vatvā yāva aruṇuggamanā sayanti, cīvarañca nissaggiyaṃ hoti, nissayo ca paṭippassambhati, dahare uyyojetvā theresu sayantesupi eseva nayo. Dvedhāpathaṃ disvā therā ‘‘ayaṃ maggo’’ daharā ‘‘ayaṃ maggo’’ti vatvā aññamaññassa vacanaṃ aggahetvā gatā, saha aruṇuggamanā cīvarāni ca nissaggiyāni honti , nissayo ca paṭippassambhati. Sace daharā maggato okkamma ‘‘antoaruṇeyeva nivattissāmā’’ti bhesajjatthāya gāmaṃ pavisitvā āgacchanti. Asampattānaṃyeva ca tesaṃ aruṇo uggacchati, cīvarāni nissaggiyāni honti, nissayo pana na paṭippassambhati. Sace pana dhenubhayena vā sunakhabhayena vā ‘‘muhuttaṃ ṭhatvā gamissāmā’’ti ṭhatvā vā nisīditvā vā gacchanti, antarā aruṇe uggate cīvarāni nissaggiyāni honti, nissayo ca paṭippassambhati. Sace ‘‘antoaruṇeyeva āgamissāmā’’ti antosīmāyaṃ gāmaṃ paviṭṭhānaṃ antarā aruṇo uggacchati, neva cīvarāni nissaggiyāni honti, na nissayo paṭippassambhati. Sace pana ‘‘vibhāyatu tāvā’’ti nisīdanti, aruṇe uggatepi na cīvarāni nissaggiyāni honti, nissayo pana paṭippassambhati. Yepi ‘‘antoaruṇeyeva āgamissāmā’’ti sāmantavihāraṃ dhammasavanatthāya saussāhā gacchanti, antarāmaggeyeva ca nesaṃ aruṇo uggacchati, cīvarāni nissaggiyāni honti, nissayo pana na paṭippassambhati. Sace dhammagāravena ‘‘yāva pariyosānaṃ sutvāva gamissāmā’’ti nisīdanti, saha aruṇassuggamanā cīvarānipi nissaggiyāni honti, nissayopi paṭippassambhati. Therena daharaṃ cīvaradhovanatthāya gāmakaṃ pesentena attano cīvaraṃ paccuddharitvāva dātabbaṃ. Daharassāpi cīvaraṃ paccuddharāpetvā ṭhapetabbaṃ. Sace assatiyā gacchati, attano cīvaraṃ paccuddharitvā daharassa cīvaraṃ vissāsena gahetvā ṭhapetabbaṃ. Sace thero nassarati, daharo eva sarati, daharena attano cīvaraṃ paccuddharitvā therassa cīvaraṃ vissāsena gahetvā gantvā vattabbo ‘‘bhante, tumhākaṃ cīvaraṃ adhiṭṭhahitvā paribhuñjathā’’ti attanopi cīvaraṃ adhiṭṭhātabbaṃ. Evaṃ ekassa satiyāpi āpattimokkho hotīti. Sesaṃ uttānatthameva .

Samuṭṭhānādīsu paṭhamakathinasikkhāpade anadhiṭṭhānaṃ avikappanañca akiriyaṃ, idha apaccuddharaṇaṃ ayameva viseso. Sesaṃ sabbattha vuttanayamevāti.

Udositasikkhāpadavaṇṇanā niṭṭhitā.

3. Tatiyakathinasikkhāpadavaṇṇanā



如果比丘们把钵和衣物交给年轻比丘拿着走路,想在最后一个夜分睡觉,应该把自己的衣物放在手臂可及的范围内睡觉。如果在年轻比丘还没到达时天亮了,衣物成为应舍弃的,但依止关系不会中断。年轻比丘走在前面,长老还没到达时也是如此。迷路在森林里互相看不见时也是如此。如果年轻比丘说"尊者,我们睡一会儿,然后会在某处与你们会合",然后一直睡到天亮,衣物成为应舍弃的,依止关系也会中断。长老让年轻比丘先走自己睡觉时也是如此。看到岔路时,长老说"这是路",年轻比丘说"那是路",互不听从对方的话而分开走,天一亮衣物就成为应舍弃的,依止关系也会中断。如果年轻比丘离开道路说"我们会在天亮前回来",为了药材进入村庄后返回,在他们还没到达时天亮了,衣物成为应舍弃的,但依止关系不会中断。如果因为害怕母牛或狗而说"我们停一会儿再走",站着或坐着或走着,中途天亮了,衣物成为应舍弃的,依止关系也会中断。如果说"我们会在天亮前回来"而进入界内的村庄,中途天亮了,衣物不会成为应舍弃的,依止关系也不会中断。但如果说"等天亮吧"而坐着,即使天亮了衣物也不会成为应舍弃的,但依止关系会中断。那些说"我们会在天亮前回来"而热心地去邻近寺院听法的人,如果中途天亮了,衣物成为应舍弃的,但依止关系不会中断。如果出于对法的尊重而说"我们听完再走"而坐着,天一亮衣物就成为应舍弃的,依止关系也会中断。长老派年轻比丘去村里洗衣服时,应该取消自己衣物的设定后再给。年轻比丘的衣物也应该让他取消设定后放置。如果忘记了就走了,应该取消自己衣物的设定,以信任的方式拿走年轻比丘的衣物放置。如果长老不记得,年轻比丘记得,年轻比丘应该取消自己衣物的设定,以信任的方式拿走长老的衣物,去告诉长老"尊者,请设定您的衣物后使用",自己的衣物也应该设定。这样即使只有一个人记得也可以避免犯戒。其余的含义很明显。
关于起因等,第一迦絺那衣学处中不设定和不变更是不作为,这里不取消是唯一的区别。其余的都如前所说。
储藏室学处的解释结束。
第三迦絺那衣学处的解释

497.Tena samayenāti tatiyakathinasikkhāpadaṃ. Tattha ussāpetvā punappunaṃ vimajjatīti ‘‘valīsu naṭṭhāsu idaṃ mahantaṃ bhavissatī’’ti maññamāno udakena siñcitvā pādehi akkamitvā hatthehi ussāpetvā ukkhipitvā piṭṭhiyaṃ ghaṃsati, taṃ ātape sukkhaṃ paṭhamappamāṇameva hoti. So punapi tathā karoti, tena vuttaṃ – ‘‘ussāpetvā punappunaṃ vimajjatī’’ti. Taṃ evaṃ kilamantaṃ bhagavā gandhakuṭiyaṃ nisinnova disvā nikkhamitvā senāsanacārikaṃ āhiṇḍanto viya tattha agamāsi. Tena vuttaṃ – ‘‘addasa kho bhagavā’’tiādi.

499-500.Ekādasamāseti ekaṃ pacchimakattikamāsaṃ ṭhapetvā sese ekādasamāse. Sattamāseti kattikamāsaṃ hemantike ca cattāroti pañcamāse ṭhapetvā sese sattamāse. Kālepi ādissa dinnanti saṅghassa vā ‘‘idaṃ akālacīvara’’nti uddisitvā dinnaṃ, ekapuggalassa vā ‘‘idaṃ tuyhaṃ dammī’’ti dinnaṃ.

Saṅghato vāti attano pattabhāgavasena saṅghato vā uppajjeyya. Gaṇato vāti idaṃ suttantikagaṇassa dema, idaṃ ābhidhammikagaṇassāti evaṃ gaṇassa denti. Tato attano pattabhāgavasena gaṇato vā uppajjeyya.

No cassa pāripūrīti no ce pāripūrī bhaveyya, yattakena kayiramānaṃ adhiṭṭhānacīvaraṃ pahoti, tañce cīvaraṃ tattakaṃ na bhaveyya, ūnakaṃ bhaveyyāti attho.

Paccāsā hoti saṅghato vātiādīsu asukadivasaṃ nāma saṅgho cīvarāni labhissati, gaṇo labhissati, tato me cīvaraṃ uppajjissatīti evaṃ saṅghato vā gaṇato vā paccāsā hoti. Ñātakehi me cīvaratthāya pesitaṃ, mittehi pesitaṃ, te āgatā cīvare dassantīti evaṃ ñātito vā mittato vā paccāsā hoti. Paṃsukūlaṃ vāti ettha pana paṃsukūlaṃ vā lacchāmīti evaṃ paccāsā hotīti yojetabbaṃ. Attano vā dhanenāti attano kappāsasuttādinā dhanena, asukadivasaṃ nāma lacchāmīti evaṃ vā paccāsā hotīti attho.

Tato ce uttari nikkhipeyya satiyāpi paccāsāyāti māsaparamato ce uttari nikkhipeyya, nissaggiyaṃ pācittiyanti attho. Evaṃ pana avatvā yasmā antarā uppajjamāne paccāsācīvare mūlacīvarassa uppannadivasato yāva vīsatimo divaso tāva uppannaṃ paccāsācīvaraṃ mūlacīvaraṃ attano gatikaṃ karoti, tato uddhaṃ mūlacīvaraṃ paccāsācīvaraṃ attano gatikaṃ karoti. Tasmā taṃ visesaṃ dassetuṃ ‘‘tadahuppanne mūlacīvare’’tiādinā nayena padabhājanaṃ vuttaṃ, taṃ uttānatthameva.

Visabhāge uppanne mūlacīvareti yadi mūlacīvaraṃ saṇhaṃ, paccāsācīvaraṃ thūlaṃ, na sakkā yojetuṃ. Rattiyo ca sesā honti, na tāva māso pūrati , na akāmā niggahena cīvaraṃ kāretabbaṃ. Aññaṃ paccāsācīvaraṃ labhitvāyeva kālabbhantare kāretabbaṃ. Paccāsācīvarampi parikkhāracoḷaṃ adhiṭṭhātabbaṃ. Atha mūlacīvaraṃ thūlaṃ hoti, paccāsācīvaraṃ saṇhaṃ, mūlacīvaraṃ parikkhāracoḷaṃ adhiṭṭhahitvā paccāsācīvarameva mūlacīvaraṃ katvā ṭhapetabbaṃ. Taṃ puna māsaparihāraṃ labhati, etenupāyena yāva icchati tāva aññamaññaṃ mūlacīvaraṃ katvā ṭhapetuṃ vaṭṭatīti. Sesaṃ uttānameva.

Samuṭṭhānādīni paṭhamakathinasadisānevāti.

Tatiyakathinasikkhāpadavaṇṇanā niṭṭhitā.

4. Purāṇacīvarasikkhāpadavaṇṇanā

503-

"那时"是第三迦絺那衣学处。其中,"提起后反复摩擦"指他认为"如果褶皱消失了,这件衣服会变大",于是用水浸湿,用脚踩,用手提起,在背上摩擦,晾干后又恢复原来的尺寸。他又重复这样做,所以说"提起后反复摩擦"。世尊坐在香室里看到他这样辛苦,就像巡视住处一样走了过去。因此说"世尊看到"等。
499-500. "十一个月"指除了最后一个迦提迦月外的其余十一个月。"七个月"指除了迦提迦月和四个冬季月外的其余七个月。"即使在适当时间指定给予"指给予僧团时说"这是非时衣",或给予个人时说"我把这个给你"。
"从僧团"指按自己应得的份额从僧团获得。"从团体"指他们给予说"这是给经师团体的,这是给论师团体的",从中按自己应得的份额从团体获得。
"如果不够"指如果不足,如果制作所需的设定衣物不够,衣料不够,意思是不足。
"期望从僧团"等中,期望从僧团或团体指某天僧团或团体会得到衣物,我会从中得到衣物。期望从亲戚或朋友指亲戚或朋友寄来了衣料,他们来了会给我衣物。"粪扫衣"应该理解为期望得到粪扫衣。"自己的财物"指自己的棉线等财物,或期望某天会得到。
"如果超过那个时间存放,即使有期望"指如果超过一个月的期限存放,就犯舍忏。但没有这样说,因为中间出现的期望衣,从原衣出现之日起到第二十天为止,出现的期望衣会跟随原衣,之后原衣会跟随期望衣。因此为了显示这个特点,用"当天出现原衣"等方式解释词义,其含义很明显。
"出现不同种类的原衣"指如果原衣是细的,期望衣是粗的,无法搭配。还有几天就满一个月了,不应该强迫不愿意的人做衣服。应该在得到另一件期望衣后在期限内做。期望衣也应该设定为杂物衣。如果原衣是粗的,期望衣是细的,应该把原衣设定为杂物衣,把期望衣作为原衣存放。这样又可以保存一个月,用这种方法可以互相作为原衣存放多久都行。其余的含义很明显。
起因等与第一迦絺那衣学处相同。
第三迦絺那衣学处的解释结束。
旧衣学处的解释
503-

5.Tena samayenāti purāṇacīvarasikkhāpadaṃ. Tattha yāva sattamā pitāmahayugāti pitupitā pitāmaho, pitāmahassa yugaṃ pitāmahayugaṃ. Yuganti āyuppamāṇaṃ vuccati. Abhilāpa mattameva cetaṃ. Atthato pana pitāmahoyeva pitāmahayugaṃ. Tato uddhaṃ sabbepi pubbapurisā pitāmahaggahaṇeneva gahitā. Evaṃ yāva sattamo puriso tāva yā asambaddhā sā yāva sattamā pitāmahayugā asambaddhāti vuccati. Desanāmukhameva cetaṃ. ‘‘Mātito vā pitito vā’’tivacanato pana pitāmahayugampi pitāmahiyugampi mātāmahayugampi mātāmahiyugampi tesaṃ bhātubhaginībhāgineyyaputtapaputtādayopi sabbe idha saṅgahitā evāti veditabbā.

Tatrāyaṃ vitthāranayo – pitā pitupitā tassa pitā tassāpi pitāti evaṃ yāva sattamā yugā, pitā pitumātā tassā pitā ca mātā ca bhātā ca bhaginī ca puttā ca dhītaro cāti evampi uddhañca adho ca yāva sattamā yugā, pitā pitubhātā pitubhaginī pituputtā pitudhītaro tesampi puttadhītuparamparāti evampi yāva sattamā yugā, mātā mātumātā tassā mātā tassāpi mātāti evampi yāva sattamā yugā, mātā mātupitā tassa mātā ca pitā ca bhātā ca bhaginī ca puttā ca dhītaro cāti, evampi uddhañca adho ca yāva sattamā yugā, mātā mātubhātā mātubhaginī mātuputtā mātudhītaro tesampi puttadhītuparamparāti evampi yāva sattamā yugā, neva mātusambandhena na pitusambandhena sambaddhā, ayaṃ aññātikā nāma.

Ubhato saṅgheti bhikkhunisaṅghe ñatticatutthena bhikkhusaṅghe ñatticatutthenāti aṭṭhavācikavinayakammena upasampannā.

Sakiṃ nivatthampi sakiṃ pārutampīti rajitvā kappaṃ katvā ekavārampi nivatthaṃ vā pārutaṃ vā. Antamaso paribhogasīsena aṃse vā matthake vā katvā maggaṃ gato hoti, ussīsakaṃ vā katvā nipanno hoti, etampi purāṇacīvarameva. Sace pana paccattharaṇassa heṭṭhā katvā nipajjati, hatthehi vā ukkhipitvā ākāse vitānaṃ katvā sīsena aphusanto gacchati, ayaṃ paribhogo nāma na hotīti kurundiyaṃ vuttaṃ.

Dhotaṃ nissaggiyanti ettha evaṃ āṇattā bhikkhunī dhovanatthāya uddhanaṃ sajjeti, dārūni saṃharati, aggiṃ karoti, udakaṃ āharati yāva naṃ dhovitvā ukkhipati, tāva bhikkhuniyā payoge payoge bhikkhussa dukkaṭaṃ. Dhovitvā ukkhittamatte nissaggiyaṃ hoti. Sace duddhotanti maññamānā puna siñcati vā dhovati vā yāva niṭṭhānaṃ na gacchati tāva payoge payoge dukkaṭaṃ. Esa nayo rajanākoṭanesu. Rajanadoṇiyañhi rajanaṃ ākiritvā yāva sakiṃ cīvaraṃ rajati, tato pubbe yaṃkiñci rajanatthāya karoti, pacchā vā paṭirajati, sabbattha payoge payoge bhikkhussa dukkaṭaṃ. Evaṃ ākoṭanepi payogo veditabbo.



"那时"是旧衣学处。在这里,直到第七代祖父,即父亲的父亲、祖父,祖父的代数称为祖父的代数。代数指的是寿命的长度。仅仅是个称谓而已。但实际上祖父的代数就是祖父的代数。因此,从此向上所有的前人都被祖父的代数所涵盖。这样直到第七代的人,那些不相关的,直到第七代的祖父的代数被称为不相关的。这是教义的开端。"无论是母亲还是父亲"的说法,因此祖父的代数、祖父的代数、母亲的代数、祖母的代数、他们的兄弟姐妹、侄子侄女等所有人都在此被涵盖。
这里有详细的解释——父亲、父亲的父亲、他的父亲、他的父亲,直到第七代的代数;父亲、父亲的母亲、他的父亲、母亲及兄弟姐妹、儿女等,直到第七代的代数;父亲、父亲的兄弟、父亲的姐妹、父亲的儿女、父亲的女儿,这些也包括在内,直到第七代的代数;母亲、母亲的母亲、她的母亲,直到第七代的代数;母亲、母亲的父亲、她的母亲、父亲及兄弟姐妹、儿女等,这些也包括在内,直到第七代的代数;母亲、母亲的兄弟、母亲的姐妹、母亲的儿女、母亲的女儿,这些也包括在内,直到第七代的代数;这些都不与母亲或父亲相关,这被称为他人。
两者都在僧团中,比丘僧团以四种关系相互关联。
"自己穿着、自己披着"指的是穿着、披着后,即使一次也穿着或披着。至少以使用的名义在肩上或头上行走,或披着而坐着,这都是旧衣。如果在铺设的地方坐下,用手提起,在空中撑开,然后用头轻触而去,这就不是使用。
"洗净应舍弃"这里比丘洗衣时提起衣物,收集木材,生火,取水,直到洗净后提起,在此期间比丘每次都犯突吉罗罪。洗净后提起时应舍弃。如果认为难以洗净,则再浇水或洗直到完成,在此之前每次都犯突吉罗罪。这种情况适用于洗衣的情况。在浇水的情况下,在浇水的过程中,无论是自己洗衣或浇水,只要不论前面做了什么,最后都要洗净,这在任何情况下都是突吉罗罪。因此,即使在打击中也应被理解为适用。

506.Aññātikāya aññātikasaññī purāṇacīvaraṃ dhovāpetīti no cepi ‘‘imaṃ dhovā’’ti vadati, atha kho dhovanatthāya kāyavikāraṃ katvā hatthena vā hatthe deti, pādamūle vā ṭhapeti, upari vā khipati, sikkhamānāsāmaṇerīsāmaṇeraupāsakatitthiyādīnaṃ vā hatthe peseti, nadītitthe dhovantiyā upacāre vā khipati, antodvādasahatthe okāse ṭhatvā, dhovāpitaṃyeva hoti. Sace pana upacāraṃ muñcitvā orato ṭhapeti sā ce dhovitvā āneti, anāpatti. Sikkhamānāya vā sāmaṇeriyā vā upāsikāya vā hatthe dhovanatthāya deti, sā ce upasampajjitvā dhovati, āpattiyeva. Upāsakassa hatthe deti, so ce liṅge parivatte bhikkhunīsu pabbajitvā upasampajjitvā dhovati , āpattiyeva. Sāmaṇerassa vā bhikkhussa vā hatthe dinnepi liṅgaparivattane eseva nayo.

Dhovāpeti rajāpetītiādīsu ekena vatthunā nissaggiyaṃ, dutiyena dukkaṭaṃ. Tīṇipi kārāpentassa ekena nissaggiyaṃ, sesehi dve dukkaṭāni. Yasmā panetāni dhovanādīni paṭipāṭiyā vā uppaṭipāṭiyā vā kārentassa mokkho natthi, tasmā ettha tīṇi catukkāni vuttāni. Sacepi hi ‘‘imaṃ cīvaraṃ rajitvā dhovitvā ānehī’’ti vutte sā bhikkhunī paṭhamaṃ dhovitvā pacchā rajati, nissaggiyena dukkaṭameva. Evaṃ sabbesu viparītavacanesu nayo netabbo. Sace pana ‘‘dhovitvā ānehī’’ti vuttā dhovati ceva rajati ca, dhovāpanapaccayā eva āpatti, rajane anāpatti. Evaṃ sabbattha vuttādhikakaraṇe ‘‘avuttā dhovatī’’ti iminā lakkhaṇena anāpatti veditabbā. ‘‘Imasmiṃ cīvare yaṃ kātabbaṃ, sabbaṃ taṃ tuyhaṃ bhāro’’ti vadanto pana ekavācāya sambahulā āpattiyo āpajjatīti.

Aññātikāya vematiko aññātikāya ñātikasaññīti imānipi padāni vuttānaṃyeva tiṇṇaṃ catukkānaṃ vasena vitthārato veditabbāni.

Ekato upasampannāyāti bhikkhunīnaṃ santike upasampannāya dhovāpentassa dukkaṭaṃ. Bhikkhūnaṃ santike upasampannāya pana yathāvatthukameva, bhikkhūnaṃ santike upasampannā nāma pañcasatā sākiyāniyo.

507.Avuttā dhovatīti uddesāya vā ovādāya vā āgatā kilinnaṃ cīvaraṃ disvā ṭhapitaṭṭhānato gahetvā vā ‘‘detha, ayya, dhovissāmī’’ti āharāpetvā vā dhovati ceva rajati ca ākoṭeti ca, ayaṃ avuttā dhovati nāma. Yāpi ‘‘imaṃ cīvaraṃ dhovā’’ti daharaṃ vā sāmaṇeraṃ vā āṇāpentassa bhikkhuno sutvā ‘‘āharathayya ahaṃ dhovissāmī’’ti dhovati, tāvakālikaṃ vā gahetvā dhovitvā rajitvā deti, ayampi avuttā dhovati nāma.

Aññaṃ parikkhāranti upāhanatthavikapattatthavikaaṃsabaddhakakāyabandhanamañcapīṭhabhisitaṭṭikādiṃ yaṃkiñci dhovāpeti, anāpatti. Sesamettha uttānatthameva.

Samuṭṭhānādīsu pana idaṃ sikkhāpadaṃ chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, vacīkammaṃ, ticittaṃ, tivedananti.

Purāṇacīvarasikkhāpadavaṇṇanā niṭṭhitā.

5. Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā



"让非亲戚的比丘尼洗旧衣,认为她是非亲戚"即使不说"洗这个",而是为了洗衣做出身体动作,用手给或放在脚下或抛在上面,或交给正在学习的沙弥尼、沙弥、优婆塞、外道等人,或扔在河边洗衣的人附近,站在十二肘之内的地方,都算是让洗。但如果离开附近放在这边,她洗完后拿来,则无犯。如果交给正在学习的沙弥尼或优婆夷洗,她们受具足戒后洗,则犯戒。交给优婆塞,他改变性别成为比丘尼并受具足戒后洗,也犯戒。交给沙弥或比丘,在性别改变的情况下也是如此。
"让洗、让染"等,因一种情况而应舍弃,因第二种情况而犯突吉罗。让做三种都犯一次应舍弃,其余两次突吉罗。因为这些洗等无论按顺序还是不按顺序做都无法逃脱,所以这里说了三组四种情况。即使说"染了这件衣服后洗了拿来",那位比丘尼先洗后染,也是因应舍弃而犯突吉罗。这样在所有相反的说法中都应该这样理解。但如果说"洗了拿来"她既洗又染,只因让洗而犯戒,染则无犯。这样在所有情况下,做了没说的事,应该根据"没说而洗"这个特征理解为无犯。但如果说"这件衣服需要做的一切都是你的责任",则一句话犯多次戒。
"对非亲戚有疑惑,认为非亲戚是亲戚"这些词也应该根据已说的三组四种情况详细理解。
"只在一边受具足戒"指让在比丘尼那里受具足戒的人洗犯突吉罗。但让在比丘那里受具足戒的人洗则根据情况而定,在比丘那里受具足戒的指五百释迦女。
"没说而洗"指为了诵经或教诫而来,看到湿衣服,从放置处拿起或说"尊者,给我,我来洗"而拿来洗、染、捶打,这叫做没说而洗。如果听到比丘命令年轻人或沙弥"洗这件衣服",说"尊者,拿来,我来洗",或暂时拿去洗染后给回来,这也叫做没说而洗。
"其他用品"指让洗任何鞋袋、钵袋、肩带、腰带、床、椅、垫子、席子等,无犯。其余的含义很明显。
关于起因等,这条学处有六种起因,是作为,不以想而解脱,非心所,制定罪,身业,语业,三心,三受。
旧衣学处的解释结束。
接受衣服学处的解释

508.Tena samayenāti cīvarapaṭiggahaṇasikkhāpadaṃ. Tattha piṇḍapātapaṭikkantāti piṇḍapātato paṭikkantā. Yena andhavanaṃ tenupasaṅkamīti apaññatte sikkhāpade yena andhavanaṃ tenupasaṅkami. Katakammāti katacorikakammā, sandhicchedanādīhi parabhaṇḍaṃ haritāti vuttaṃ hoti. Coragāmaṇikoti corajeṭṭhako. So kira pubbe theriṃ jānāti, tasmā corānaṃ purato gacchanto disvā ‘‘ito mā gacchatha, sabbe ito ethā’’ti te gahetvā aññena maggena agamāsi. Samādhimhā vuṭṭhahitvāti therī kira paricchinnavelāyaṃyeva samādhimhā vuṭṭhahi. Sopi tasmiṃyeva khaṇe evaṃ avaca, tasmā sā assosi, sutvā ca ‘‘natthi dāni añño ettha samaṇo vā brāhmaṇo vā aññatra mayā’’ti taṃ maṃsaṃ aggahesi. Tena vuttaṃ – ‘‘atha kho uppalavaṇṇā bhikkhunī’’tiādi.

Ohiyyakoti avahīyako avaseso, vihāravāraṃ patvā ekova vihāre ṭhitoti attho. Sace me tvaṃ antaravāsakaṃ dadeyyāsīti kasmā āha? Saṇhaṃ ghanamaṭṭhaṃ antaravāsakaṃ disvā lobhena, apica appako tassā antaravāsake lobho, theriyā pana sikhāppattā koṭṭhāsasampatti tenassā sarīrapāripūriṃ passissāmīti visamalobhaṃ uppādetvā evamāha. Antimanti pañcannaṃ cīvarānaṃ sabbapariyantaṃ hutvā antimaṃ, antimanti pacchimaṃ. Aññaṃ lesenāpi vikappetvā vā paccuddharitvā vā ṭhapitaṃ cīvaraṃ natthīti evaṃ yathāanuññātānaṃ pañcannaṃ cīvarānaṃ dhāraṇavaseneva āha, na lobhena, na hi khīṇāsavānaṃ lobho atthi. Nippīḷiyamānāti upamaṃ dassetvā gāḷhaṃ pīḷayamānā.

Antaravāsakaṃdatvā upassayaṃ agamāsīti saṅkaccikaṃ nivāsetvā yathā tassa manoratho na pūrati, evaṃ hatthataleyeva dassetvā agamāsi.

510. Kasmā pārivattakacīvaraṃ appaṭigaṇhante ujjhāyiṃsu? ‘‘Sace ettakopi amhesu ayyānaṃ vissāso natthi, kathaṃ mayaṃ yāpessāmā’’ti vihatthatāya samabhitunnattā.

Anujānāmi bhikkhave imesaṃ pañcannanti imesaṃ pañcannaṃ sahadhammikānaṃ samasaddhānaṃ samasīlānaṃ samadiṭṭhīnaṃ pārivattakaṃ gahetuṃ anujānāmīti attho.

512.Payoge dukkaṭanti gahaṇatthāya hatthappasāraṇādīsu dukkaṭaṃ. Paṭilābhenāti paṭiggahaṇena. Tattha ca hatthena vā hatthe detu, pādamūle vā ṭhapetu, upari vā khipatu, so ce sādiyati , gahitameva hoti. Sace pana sikkhamānāsāmaṇerasāmaṇerīupāsakaupāsikādīnaṃ hatthe pesitaṃ paṭiggaṇhāti, anāpatti. Dhammakathaṃ kathentassa catassopi parisā cīvarāni ca nānāvirāgavatthāni ca ānetvā pādamūle ṭhapenti, upacāre vā ṭhatvā upacāraṃ vā muñcitvā khipanti, yaṃ tattha bhikkhunīnaṃ santakaṃ, taṃ aññatra pārivattakā gaṇhantassa āpattiyeva. Atha pana rattibhāge khittāni honti, ‘‘idaṃ bhikkhuniyā, idaṃ aññesa’’nti ñātuṃ na sakkā, pārivattakakiccaṃ natthīti mahāpaccariyaṃ kurundiyañca vuttaṃ, taṃ acittakabhāvena na sameti. Sace bhikkhunī vassāvāsikaṃ deti, pārivattakameva kātabbaṃ. Sace pana saṅkārakūṭādīsu ṭhapeti, ‘‘paṃsukūlaṃ gaṇhissantī’’ti paṃsukūlaṃ adhiṭṭhahitvā gahetuṃ vaṭṭati.

513.Aññātikāya aññātikasaññīti tikapācittiyaṃ. Ekato upasampannāyāti bhikkhunīnaṃ santike upasampannāya hatthato gaṇhantassa dukkaṭaṃ, bhikkhūnaṃ santike upasampannāya pana pācittiyameva.



"那时"是接受衣服学处。在这里，"拒绝乞食"指的是从乞食中拒绝。接近盲人者，因不明白的学处接近盲人。"做的工作"指的是做盗贼的工作，像是撕裂、偷取他人的财物。"盗贼村"指的是盗贼的首领。他以前认识长老，因此在盗贼面前走时说："不要走，大家都在这里。"于是他抓住他们，走了另一条路。 "从定中出"指的是长老在特定的时间从定中出。她也在那个时候这样说，因此她听到了，听到后说："现在没有其他的出家人或婆罗门在这里，除了我。"因此她抓住了那块肉。因此说："于是那位紫色衣服的比丘尼"等。
"被丢弃的"指的是被遗弃的余下部分，达到寺院的边缘，单独在寺院中站着的意思。 "如果你给我内衣"为何如此说？看到细腻的内衣因贪欲，而对她的内衣贪欲虽小，但因长老的戒律和内衣的丰盈而产生了不平等的贪欲，因此如此说。 "最后"指的是五件衣物的全部范围为最后，"最后"指的是最后一件。"另外"指的是无论是放置或提起的衣物都不存在，因此如此说是根据被允许的五件衣物的持有方式，而不是因贪欲，因为对已解脱者没有贪欲。 "被压迫"指的是通过比喻显示出被强烈压迫的状态。
"把内衣放下去后去卧处"指的是以一种谨慎的方式遮蔽，因而她的心愿未能实现，因此如同在手掌中展示一样离开。
"为何在转衣时不接受少量的衣物而感到愤怒？" "如果连这一点都对我们这些尊者没有信任，我们如何能继续呢？" 这是因为受到挤压而感到愤怒。
"我允许你们接受这五件衣物"指的是允许这些五件衣物的同伴们相同的信仰、相同的行为、相同的见解接受转衣。
"使用时犯突吉罗"指的是在接受时因手的移动等而犯突吉罗。 "通过接受"指的是通过接受。 在那里可以用手给或放在脚下，或者抛在上面，如果她接受了，那就算是接受。如果她接受了沙弥、沙弥尼、优婆塞、优婆夷等人的手，则无犯。讲法时，四个团体的衣物和各种不同的衣物被放在脚下，或站在附近，或放下后抛开，那些在比丘那里，除非接受转衣，否则就犯戒。若是夜间被丢弃，"这是比丘的，这是其他人的"无法辨认，因而说没有转衣的责任，不能归入无色。若比丘给与雨季的衣物，则应当接受转衣。若放在如山等地方，则应当持有"粪扫衣"。
"他人和他人的看法"这是轻微的突吉罗。 "在一起受具足戒"指的是在比丘尼那里受具足戒时，因从手中拿取而犯突吉罗，而在比丘那里受具足戒则只是突吉罗。

514.Parittena vā vipulanti appagghacīvarena vā upāhanatthavikapattatthavikaaṃsabaddhakakāyabandhanādinā vā mahagghaṃ cetāpetvā sacepi cīvaraṃ paṭiggaṇhāti, anāpatti. Mahāpaccariyaṃ pana ‘‘antamaso harītakīkhaṇḍenāpī’’ti vuttaṃ. Vipulena vā parittanti idaṃ vuttavipallāsena veditabbaṃ. Aññaṃ parikkhāranti pattatthavikādiṃ yaṃ kiñci vikappanupagapacchimacīvarappamāṇaṃ pana paṭaparissāvanampi na vaṭṭati. Yaṃ neva adhiṭṭhānupagaṃ na vikappanupagaṃ taṃ sabbaṃ vaṭṭati. Sacepi mañcappamāṇā bhisicchavi hoti, vaṭṭatiyeva; ko pana vādo pattatthavikādīsu. Sesaṃ uttānatthameva.

Samuṭṭhānādīsu idaṃ chasamuṭṭhānaṃ, kiriyākiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ , paṇṇattivajjaṃ, kāyakammaṃvacīkammaṃ, ticittaṃ, tivedananti.

Cīvarapaṭiggahaṇasikkhāpadavaṇṇanā niṭṭhitā.

6. Aññātakaviññattisikkhāpadavaṇṇanā

515.Tena samayenāti aññātakaviññattisikkhāpadaṃ. Tattha upanando sakyaputtoti asītisahassamattānaṃ sakyakulā pabbajitānaṃ bhikkhūnaṃ patikiṭṭho lolajātiko. Paṭṭoti cheko samattho paṭibalo sarasampanno kaṇṭhamādhuriyena samannāgato. Kismiṃ viyāti kiṃsu viya kileso viya, hirottappavasena kampanaṃ viya saṅkampanaṃ viya hotīti attho.

Addhānamagganti addhānasaṅkhātaṃ dīghamaggaṃ, na nagaravīthimagganti attho. Te bhikkhū acchindiṃsūti musiṃsu, pattacīvarāni nesaṃ hariṃsūti attho. Anuyuñjāhīti bhikkhubhāvajānanatthāya puccha. Anuyuñjiyamānāti pabbajjāupasampadāpattacīvarādhiṭṭhānādīni pucchiyamānā. Etamatthaṃ ārocesunti bhikkhubhāvaṃ jānāpetvā yo ‘‘sāketā sāvatthiṃ addhānamaggappaṭipannā’’tiādinā nayena vutto, etamatthaṃ ārocesuṃ.



"用少量的或大件的衣物"指的是用不贵重的衣物，或用鞋、钵、肩带、腰带、身体束缚等重物，若她接受衣物，则无犯。但在大责任中说"至少用绿树枝"。 "用大件或小件"应根据所说的相反的理解。 "其他用品"指的是钵、鞋等，任何与后面衣物的量相关的都不算。若不涉及命令或不涉及想象的都算作有效。即使有床的量，仍然算作有效；但在钵等方面又有何说法呢？其余的含义很明显。
关于起因等，这条学处有六种起因，是作为、不以想而解脱、非心所、制定罪、身业、语业、三心、三受。
接受衣服学处的解释结束。
关于他人的认识学处的解释
"那时"是他人的认识学处。在这里，优那达是释迦族的，指的是八万名释迦族出家比丘的后代，属于贪婪的种族。 "切割者"是指具备能力、强健、拥有甜美声音的。 "像什么"指的是像什么样的烦恼，像羞耻感的颤动，像震动的感觉。
"道路"指的是称为道路的长路，而不是城市的街道。 "他们割断了"指的是他们被割断，"他们夺走了衣物"的意思。 "应当询问"是为了了解比丘的身份。 "被询问"指的是被询问有关出家、受具足戒、获得衣物、确立等问题。 "为此事通知"是指通过知道比丘的身份，谁说"那是萨凯塔的，萨瓦提的，走在道路上的"等方式，便通知此事。

517.Aññātakaṃ gahapatiṃ vātiādīsu yaṃ parato ‘‘tiṇena vā paṇṇena vā paṭicchādetvā’’ti vuttaṃ, taṃ ādiṃ katvā evaṃ anupubbakathā veditabbā. Sace core passitvā daharā pattacīvarāni gahetvā palātā, corā therānaṃ nivāsanapārupanamattaṃyeva haritvā gacchanti, therehi neva tāva cīvaraṃ viññāpetabbaṃ, na sākhāpalāsaṃ bhañjitabbaṃ. Atha daharā sabbaṃ bhaṇḍakaṃ chaḍḍetvā palātā, corā therānaṃ nivāsanapārupanaṃ tañca bhaṇḍakaṃ gahetvā gacchanti, daharehi āgantvā attano nivāsanapārupanāni na tāva therānaṃ dātabbāni, na hi anacchinnacīvarā attano atthāya sākhāpalāsaṃ bhañjituṃ labhanti, acchinnacīvarānaṃ pana atthāya labhanti, acchinnacīvarāva attanopi paresampi atthāya labhanti. Tasmā therehi vā sākhāpalāsaṃ bhañjitvā vākādīhi ganthetvā daharānaṃ dātabbaṃ, daharehi vā therānaṃ atthāya bhañjitvā ganthetvā tesaṃ hatthe datvā vā adatvā vā attanā nivāsetvā attano nivāsanapārupanāni therānaṃ dātabbāni, neva bhūtagāmapātabyatāya pācittiyaṃ hoti, na tesaṃ dhāraṇe dukkaṭaṃ.

Sace antarāmagge rajakattharaṇaṃ vā hoti, aññe vā tādise manusse passanti, cīvaraṃ viññāpetabbaṃ. Yāni ca nesaṃ te vā viññattamanussā aññe vā sākhāpalāsanivāsane bhikkhū disvā ussāhajātā vatthāni denti, tāni sadasāni vā hontu adasāni vā nīlādinānāvaṇṇāni vā kappiyānipi akappiyānipi sabbāni acchinnacīvaraṭṭhāne ṭhitattā tesaṃ nivāsetuñca pārupituñca vaṭṭanti. Vuttampihetaṃ parivāre –

‘‘Akappakataṃ nāpi rajanāya rattaṃ;

Tena nivattho yena kāmaṃ vajeyya;

Na cassa hoti āpatti;

So ca dhammo sugatena desito;

Pañhā mesā kusalehi cintitā’’ti. (pari. 481);

Ayañhi pañho acchinnacīvarakaṃ bhikkhuṃ sandhāya vutto. Atha pana titthiyehi sahagacchanti, te ca nesaṃ kusacīravākacīraphalakacīrāni denti, tānipi laddhiṃ aggahetvā nivāsetuṃ vaṭṭanti, nivāsetvāpi laddhi na gahetabbā.

Idāni ‘‘yaṃ āvāsaṃ paṭhamaṃ upagacchati, sace tattha hoti saṅghassa vihāracīvaraṃ vā’’tiādīsu vihāracīvaraṃ nāma manussā āvāsaṃ kāretvā ‘‘cattāropi paccayā amhākaṃyeva santakā paribhogaṃ gacchantū’’ti ticīvaraṃ sajjetvā attanā kārāpite āvāse ṭhapenti, etaṃ vihāracīvaraṃ nāma. Uttarattharaṇanti mañcakassa upari attharaṇakaṃ vuccati. Bhumattharaṇanti parikammakatāya bhūmiyā rakkhaṇatthaṃ cimilikāhi kataattharaṇaṃ tassa upari taṭṭikaṃ pattharitvā caṅkamanti. Bhisicchavīti mañcabhisiyā vā pīṭhabhisiyā vā chavi, sace pūritā hoti vidhunitvāpi gahetuṃ vaṭṭati. Evametesu vihāracīvarādīsu yaṃ tattha āvāse hoti, taṃ anāpucchāpi gahetvā nivāsetuṃ vā pārupituṃ vā acchinnacīvarakānaṃ bhikkhūnaṃ labbhatīti veditabbaṃ. Tañca kho labhitvā odahissāmi puna ṭhapessāmīti adhippāyena na mūlacchejjāya. Labhitvā ca pana ñātito vā upaṭṭhākato vā aññato vā kutoci pākatikameva kātabbaṃ. Videsagatena ekasmiṃ saṅghike āvāse saṅghikaparibhogena paribhuñjanatthāya ṭhapetabbaṃ. Sacassa paribhogeneva taṃ jīrati vā nassati vā gīvā na hoti. Sace pana etesaṃ vuttappakārānaṃ gihivatthādīnaṃ bhisicchavipariyantānaṃ kiñci na labbhati, tena tiṇena vā paṇṇena vā paṭicchādetvā āgantabbanti.



关于"不认识的居士"等,如后面所说的"用草或叶子遮盖",应该这样理解逐步的解释。如果看到盗贼,年轻比丘拿着钵和衣服逃跑,盗贼只拿走长老的内衣和外衣离开,长老们此时不应该乞求衣服,也不应该折断树枝树叶。如果年轻比丘丢弃所有东西逃跑,盗贼拿走长老的内衣外衣和那些东西离开,年轻比丘回来后不应该立即把自己的内衣外衣给长老们,因为没有被夺衣的人不能为自己折断树枝树叶,但可以为被夺衣的人折断,被夺衣的人可以为自己和他人折断。因此长老们应该折断树枝树叶,用树皮等编织后给年轻比丘,或者年轻比丘为长老们折断编织后交给他们或不交给他们,自己穿上后把自己的内衣外衣给长老们,这样既不会因损害植物而犯波逸提,也不会因穿着而犯突吉罗。
如果在路上有洗衣工的晒布,或看到其他这样的人,应该乞求衣服。如果那些被乞求的人或其他人看到穿树枝树叶的比丘而热心地给予衣物,无论是否有边缘,是蓝色等各种颜色,无论是否如法,因为处于被夺衣的状态,所以都可以穿着。这在《附随》中也说:
"未经处理也未染色,
穿着它可随意而行,
不会有罪过,
这是善逝所说的法,
是智者思考的问题。"
这个问题是针对被夺衣的比丘而说的。如果与外道同行,他们给予草衣、树皮衣、木皮衣,也可以不接受他们的见解而穿着,穿着后也不应接受他们的见解。
现在关于"首先到达的住处,如果那里有僧团的住处衣"等,住处衣是指人们建造住处后说"四种资具都是我们的,可以使用",准备三衣放在自己建造的住处,这叫做住处衣。上衣指铺在床上的衣服。地衣指为了保护经过处理的地面而用毛毯制作的铺盖,在上面铺上席子行走。床垫套指床垫或椅垫的套子,如果是填充的可以抖动后拿取。这样在住处衣等中,凡是在那个住处的,被夺衣的比丘可以不问而拿来穿着,但应该是为了得到后存放,再次放回的意图,而不是为了永久拿走。得到后应该从亲戚、护持者或其他任何地方恢复原状。去外地时应该放在一个僧团的住处作为僧团使用。如果因使用而破损或丢失,不用负责。如果这些所说的俗人衣服等直到床垫套都得不到,应该用草或叶子遮盖后

519.Yehikehici vā acchinnanti ettha yampi acchinnacīvarā ācariyupajjhāyā aññe ‘‘āharatha, āvuso, cīvara’’nti yācitvā vā vissāsena vā gaṇhanti, tampi saṅgahaṃ gacchatīti vattuṃ yujjati.

Paribhogajiṇṇaṃ vāti ettha ca acchinnacīvarānaṃ ācariyupajjhāyādīnaṃ attanā tiṇapaṇṇehi paṭicchādetvā dinnacīvarampi saṅgahaṃ gacchatīti vattuṃ yujjati. Evañhi te acchinnacīvaraṭṭhāne naṭṭhacīvaraṭṭhāne ca ṭhitā bhavissanti, tena nesaṃ viññattiyaṃ akappiyacīvaraparibhoge ca anāpatti anurūpā bhavissati.

521.Ñātakānaṃ pavāritānanti ettha ‘‘etesaṃ santakaṃ dethā’’ti viññāpentassa yācantassa anāpattīti evamattho daṭṭhabbo. Na hi ñātakapavāritānaṃ āpatti vā anāpatti vā hoti. Attano dhanenāti etthāpi attano kappiyabhaṇḍena kappiyavohāreneva cīvaraṃ viññāpentassa cetāpentassa parivattāpentassa anāpattīti evamattho daṭṭhabbo. Pavāritānanti ettha ca saṅghavasena pavāritesu pamāṇameva vaṭṭati. Puggalikapavāraṇāya yaṃ yaṃ pavāreti, taṃ taṃyeva viññāpetabbaṃ. Yo catūhi paccayehi pavāretvā sayameva sallakkhetvā kālānukālaṃ cīvarāni divase divase yāgubhattādīnīti evaṃ yena yenattho taṃ taṃ deti, tassa viññāpanakiccaṃ natthi. Yo pana pavāretvā bālatāya vā satisammosena vā na deti, so viññāpetabbo. Yo ‘‘mayhaṃ gehaṃ pavāremī’’ti vadati, tassa gehaṃ gantvā yathāsukhaṃ nisīditabbaṃ nipajjitabbaṃ, na kiñci gahetabbaṃ. Yo pana ‘‘yaṃ mayhaṃ gehe atthi, taṃ pavāremī’’ti vadati. Yaṃ tattha kappiyaṃ, taṃ viññāpetabbaṃ, gehe pana nisīdituṃ vā nipajjituṃ vā na labbhatīti kurundiyaṃ vuttaṃ.

Aññassatthāyāti ettha attano ñātakapavārite na kevalaṃ attano atthāya, atha kho aññassatthāya viññāpentassa anāpattīti ayameko attho. Ayaṃ pana dutiyo aññassāti ye aññassa ñātakapavāritā, te tasseva ‘‘aññassā’’ti laddhavohārassa buddharakkhitassa vā dhammarakkhitassa vā atthāya viññāpentassa anāpattīti. Sesaṃ uttānatthameva.

Samuṭṭhānādīsu idampi chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Aññātakaviññattisikkhāpadavaṇṇanā niṭṭhitā.

7. Tatuttarisikkhāpadavaṇṇanā

522-

"在这里，任何未被割断的衣物"指的是那些未被割断的衣物，师长和弟子若请求"请拿来，朋友，衣物"，或者因信任而接受，这也应被视为接受。
"使用时破损"指的是那些未被割断的衣物，师长和弟子用草和树叶遮盖后给予的衣物，也应被视为接受。因为这些未被割断的衣物和丢失的衣物将会存在，因此在对他们的认知中，使用不可接受的衣物也将不犯戒。
"亲属的请求"指的是在"请给他们的财物"的情况下，若被认知为请求，则无犯戒。因此应理解为这样的意思。亲属的请求不会导致罪过或无犯。 "用自己的财物"指的是在这里，若是用自己的合适物品、合适的言辞来认知衣物、给予衣物、转交衣物，则无犯戒。 "请求"在这里是指以僧团的方式请求的情况下，仅限于数量。个人请求的情况下，应该认知到每一个请求的内容。若以四种条件请求，那么自己认知到、适时给予衣物、每日的饮食等，便不需要再认知其他内容。若因愚蠢或失误而未给予，则应被认知。若说"我请求我的家"，则应回到家中随意坐下、休息，不应拿走任何东西。若说"我请求我家所拥有的东西"，则应认知其中的合适物品，然而在家中不应被允许坐下或休息，这在《古论》中有提到。
"为了他人"在这里指的是在亲属请求的情况下，不仅仅是为了自己的利益，而是为了他人的利益也应被认知为无犯戒。这是一个意思。第二个意思是那些为他人请求的亲属，若是为了他人的利益而请求，则应被认知为"为了他人"的请求，且不会犯戒。其余的含义很明显。
关于起因等，这条学处有六种起因，是作为、不以想而解脱、非心所、制定罪、身业、语业、三心、三受。
关于他人的认识学处的解释结束。
关于更进一步的学处的解释

4.Tenasamayenāti tatuttarisikkhāpadaṃ. Tattha abhihaṭṭhunti abhīti upasaggo, haritunti attho, gaṇhitunti vuttaṃ hoti. Pavāreyyāti icchāpeyya, icchaṃ ruciṃ uppādeyya, vadeyya nimanteyyāti attho. Abhihaṭṭhuṃ pavārentena pana yathā vattabbaṃ, taṃ ākāraṃ dassetuṃ ‘‘yāvatakaṃ icchasi tāvatakaṃ gaṇhāhī’’ti evamassa padabhājanaṃ vuttaṃ. Atha vā yathā ‘‘nekkhammaṃ daṭṭhu khemato’’ti (su. ni. 426, 1104; cūḷani. jatukaṇṇimāṇavapucchāniddesa 67) ettha disvāti attho, evamidhāpi ‘‘abhiaṭṭhuṃ pavāreyyā’’ti abhiharitvā pavāreyyāti attho. Tattha kāyābhihāro vācābhihāroti duvidho abhihāro, kāyena vā hi vatthāni abhiharitvā pādamūle ṭhapetvā ‘‘yattakaṃ icchasi tattakaṃ gaṇhāhī’’ti vadanto pavāreyya, vācāya vā ‘‘amhākaṃ dussakoṭṭhāgāraṃ paripuṇṇaṃ, yattakaṃ icchasi tattakaṃ gaṇhāhī’’ti vadanto pavāreyya, tadubhayampi ekajjhaṃ katvā ‘‘abhihaṭṭhuṃ pavāreyyā’’ti vuttaṃ.

Santaruttaraparamanti saantaraṃ uttaraṃ paramaṃ assa cīvarassāti santaruttaraparamaṃ, nivāsanena saddhiṃ pārupanaṃ ukkaṭṭhaparicchedo assāti vuttaṃ hoti. Tato cīvaraṃ sāditabbanti tato abhihaṭacīvarato ettakaṃ cīvaraṃ gahetabbaṃ, na ito paranti attho. Yasmā pana acchinnasabbacīvarena ticīvarikeneva bhikkhunā evaṃ paṭipajjitabbaṃ, aññena aññathāpi, tasmā taṃ vibhāgaṃ dassetuṃ ‘‘sace tīṇi naṭṭhāni hontī’’tiādinā nayenassa padabhājanaṃ vuttaṃ.

Tatrāyaṃ vinicchayo – yassa tīṇi naṭṭhāni, tena dve sāditabbāni, ekaṃ nivāsetvā ekaṃ pārupitvā aññaṃ sabhāgaṭṭhānato pariyesissati. Yassa dve naṭṭhāni, tena ekaṃ sāditabbaṃ. Sace pakatiyāva santaruttarena carati, dve sāditabbāni. Evaṃ ekaṃ sādiyanteneva samo bhavissati. Yassa tīsu ekaṃ naṭṭhaṃ, na sāditabbaṃ. Yassa pana dvīsu ekaṃ naṭṭhaṃ, ekaṃ sāditabbaṃ. Yassa ekaṃyeva hoti, tañca naṭṭhaṃ, dve sāditabbāni. Bhikkhuniyā pana pañcasupi naṭṭhesu dve sāditabbāni. Catūsu naṭṭhesu ekaṃ sāditabbaṃ, tīsu naṭṭhesu kiñci na sāditabbaṃ, ko pana vādo dvīsu vā ekasmiṃ vā. Yena kenaci hi santaruttaraparamatāya ṭhātabbaṃ, tato uttari na labbhatīti idamettha lakkhaṇaṃ.

526.Sesakaṃ āharissāmīti dve cīvarāni katvā sesaṃ puna āharissāmīti attho. Na acchinnakāraṇāti bāhusaccādiguṇavasena denti. Ñātakānantiādīsu ñātakānaṃ dentānaṃ sādiyantassa pavāritānaṃ dentānaṃ sādiyantassa attano dhanena sādiyantassa anāpattīti attho. Aṭṭhakathāsu pana ‘‘ñātakapavāritaṭṭhāne pakatiyā bahumpi vaṭṭati, acchinnakāraṇā pamāṇameva vaṭṭatī’’ti vuttaṃ. Taṃ pāḷiyā na sameti. Yasmā panidaṃ sikkhāpadaṃ aññassatthāya viññāpanavatthusmiṃyeva paññattaṃ, tasmā idha ‘‘aññassatthāyā’’ti na vuttaṃ. Sesaṃ uttānatthameva.

Samuṭṭhānādīsu idampi chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Tatuttarisikkhāpadavaṇṇanā niṭṭhitā.

8. Paṭhamaupakkhaṭasikkhāpadavaṇṇanā

527.Tenasamayenāti upakkhaṭasikkhāpadaṃ. Tattha atthāvuso maṃ so upaṭṭhākoti āvuso, yaṃ tvaṃ bhaṇasi, atthi evarūpo so mama upaṭṭhākoti ayamettha attho. Api meyya evaṃ hotīti api me ayya evaṃ hoti, api mayyā evantipi pāṭho.

528-

"那时"是关于更进一步的学处。在这里,"abhihaṭṭhuṃ"中的"abhi"是前缀,"haritun"是意思,意为"拿取"。"pavāreyya"意为使欢喜,产生欢喜和喜悦,说或邀请的意思。为了说明应该如何邀请,因此解释说"你想要多少就拿多少"。或者,就像"nekkhammaṃ daṭṭhu khemato"中"daṭṭhu"的意思是"看到",这里"abhihaṭṭhuṃ pavāreyya"的意思是"拿来后邀请"。这里有两种拿来的方式,身体拿来和语言拿来。可以用身体拿衣服放在脚下说"你想要多少就拿多少",或者用语言说"我们的布库已满,你想要多少就拿多少",这两种都被称为"abhihaṭṭhuṃ pavāreyya"。
"santaruttaraparamaṃ"意为内衣和外衣是这件衣服的最大限度,意味着穿着内衣和外衣是最大限度。"应该接受那么多衣服"意味着应该从拿来的衣服中接受那么多,不要超过。因为只有失去所有衣服的三衣比丘才应该这样做,其他人则不同,所以为了说明这个区别,用"如果三件都丢失"等方式解释。
这里的判断是:如果三件都丢失,应该接受两件,一件穿一件披,另一件从相似的地方寻找。如果两件丢失,应该接受一件。如果本来就穿内衣和外衣,应该接受两件。这样接受一件就会相等。如果三件中丢失一件,不应该接受。如果两件中丢失一件,应该接受一件。如果只有一件且丢失了,应该接受两件。对于比丘尼,即使五件都丢失也应该接受两件。四件丢失时接受一件,三件丢失时不接受任何,更不用说两件或一件。无论如何都应该保持内衣和外衣的最大限度,不能超过,这是这里的原则。
"我会带回剩余的"意思是做两件衣服后再带回剩余的。"不是因为被夺走"是指因为学识等品德而给予。关于"亲属"等,意思是从亲属那里接受、从邀请者那里接受、用自己的财物接受都无罪。但在注释中说"在亲属和邀请者那里本来就可以多接受,因被夺走而接受则只能接受限度内的"。这与经文不符。因为这条学处只是针对为他人乞求而制定的,所以这里没有说"为了他人"。其余的含义很明显。
关于起因等,这条学处也有六种起因,是作为,不以想而解脱,非心所,制定罪,身业语业,三心,三受。
关于更进一步的学处的解释结束。
第一预备学处的解释
"那时"是预备学处。在这里,"朋友,我有那样的侍者"的意思是,朋友,你所说的,我确实有那样的侍者。"我也这样想"的意思是,尊者,我也这样想,也可以读作"mayya evaṃ"。

9.Bhikkhuṃ paneva uddissāti ettha uddissāti apadissa ārabbha. Yasmā pana yaṃ uddissa upakkhaṭaṃ hoti, taṃ tassatthāya upakkhaṭaṃ nāma hoti. Tasmāssa padabhājane ‘‘bhikkhussatthāyā’’ti vuttaṃ.

Bhikkhuṃ ārammaṇaṃ karitvāti bhikkhuṃ paccayaṃ katvā, yañhi bhikkhuṃ uddissa upakkhaṭaṃ, taṃ niyameneva bhikkhuṃ paccayaṃ katvā upakkhaṭaṃ hoti, tena vuttaṃ – ‘‘bhikkhuṃ ārammaṇaṃ karitvā’’ti. Paccayopi hi ‘‘labhati māro ārammaṇa’’ntiādīsu (saṃ. ni. 4.243) ārammaṇanti āgato. Idāni ‘‘uddissā’’ti ettha yo kattā, tassa ākāradassanatthaṃ ‘‘bhikkhuṃ acchādetukāmo’’ti vuttaṃ. Bhikkhuṃ acchādetukāmena hi tena taṃ uddissa upakkhaṭaṃ, na aññena kāraṇena. Iti so acchādetukāmo hoti. Tena vuttaṃ – ‘‘bhikkhuṃ acchādetukāmo’’ti.

Aññātakassagahapatissa vāti aññātakena gahapatinā vāti attho. Karaṇatthe hi idaṃ sāmivacanaṃ. Padabhājane pana byañjanaṃ avicāretvā atthamattameva dassetuṃ ‘‘aññātako nāma…pe… gahapati nāmā’’tiādi vuttaṃ.

Cīvaracetāpannanti cīvaramūlaṃ, taṃ pana yasmā hiraññādīsu aññataraṃ hoti, tasmā padabhājane ‘‘hiraññaṃ vā’’tiādi vuttaṃ. Upakkhaṭaṃ hotīti sajjitaṃ hoti, saṃharitvā ṭhapitaṃ, yasmā pana ‘‘hiraññaṃ vā’’tiādinā vacanenassa upakkhaṭabhāvo dassito hoti, tasmā ‘‘upakkhaṭaṃ nāmā’’ti padaṃ uddharitvā visuṃ padabhājanaṃ na vuttaṃ. Imināti upakkhaṭaṃ sandhāyāha, tenevassa padabhājane ‘‘paccupaṭṭhitenā’’ti vuttaṃ. Yañhi upakkhaṭaṃ saṃharitvā ṭhapitaṃ, taṃ paccupaṭṭhitaṃ hotīti. Acchādessāmīti vohāravacanametaṃ ‘‘itthannāmassa bhikkhuno dassāmī’’ti ayaṃ panettha attho. Tenevassa padabhājanepi ‘‘dassāmī’’ti vuttaṃ.

Tatra ce so bhikkhūti yatra so gahapati vā gahapatānī vā tatra so bhikkhu pubbe appavārito upasaṅkamitvā cīvare vikappaṃ āpajjeyya ceti ayamettha padasambandho. Tattha upasaṅkamitvāti imassa gantvāti imināva atthe siddhe pacuravohāravasena ‘‘ghara’’nti vuttaṃ. Yatra pana so dāyako tatra gantvāti ayamevettha attho, tasmā punapi vuttaṃ ‘‘yattha katthaci upasaṅkamitvā’’ti. Vikappaṃ āpajjeyyāti visiṭṭhakappaṃ adhikavidhānaṃ āpajjeyya, padabhājane pana yenākārena vikappaṃ āpanno hoti tameva dassetuṃ ‘‘āyataṃ vā’’tiādi vuttaṃ. Sādhūti āyācane nipāto. Vatāti parivitakke. Manti attānaṃ niddisati. Āyasmāti paraṃ ālapati āmanteti. Yasmā panidaṃ sabbaṃ byañjanamattameva, uttānatthameva, tasmāssa padabhājane attho na vutto. Kalyāṇakamyataṃ upādāyāti sundarakāmataṃ visiṭṭhakāmataṃ cittena gahetvā, tassa ‘‘āpajjeyya ce’’ti iminā sambandho. Yasmā pana yo kalyāṇakamyataṃ upādāya āpajjati, so sādhatthiko mahagghatthiko hoti, tasmāssa padabhājane byañjanaṃ pahāya adhippetatthameva dassetuṃ tadeva vacanaṃ vuttaṃ. Yasmā pana na imassa āpajjanamatteneva āpatti sīsaṃ eti, tasmā ‘‘tassa vacanenā’’tiādi vuttaṃ.



"专门为比丘"中,"专门"意为指定、涉及。因为为某人专门准备的东西就是为他准备的,所以在词义解释中说"为比丘"。
"以比丘为缘"意为以比丘为条件,因为专门为比丘准备的东西必然是以比丘为条件而准备的,所以说"以比丘为缘"。条件也在"魔罗得到缘"等句中被称为"缘"。现在为了说明"专门"中的行为者的状态,说"想要给比丘衣服"。因为是想要给比丘衣服的人为他专门准备的,不是因为其他原因。因此他是想要给衣服的。所以说"想要给比丘衣服"。
"非亲戚的居士"意为由非亲戚的居士。这是表示工具的所有格。但在词义解释中,为了只显示意思而不考虑字面,说"非亲戚是指...居士是指..."等。
"衣物资金"指衣物的价值,因为它是金银等之一,所以在词义解释中说"金银"等。"准备"意为准备好,收集放置,因为通过"金银"等词已经显示了它的准备状态,所以没有单独解释"准备"这个词。"用这个"指的是准备的东西,所以在词义解释中说"现有的"。因为准备好收集放置的就是现有的。"我将给"是习惯用语,意思是"我将给某某比丘"。因此在词义解释中也说"我将给"。
"在那里,如果那个比丘"中,句子的连接是:在那个居士或女居士所在的地方,如果那个以前未被邀请的比丘前去对衣物作出选择。这里"前去"的意思已经由"去"表达,但为了常用的表达方式说"家"。但意思就是去那个施主所在的地方,所以又说"去任何地方"。"作出选择"意为作出特殊的选择、额外的规定,但在词义解释中为了显示他如何作出选择而说"长的"等。"善哉"是请求的不变词。"确实"用于思考。"我"指自己。"尊者"是称呼他人。因为这些都只是字面且意思明显,所以在词义解释中没有解释它们的意思。"出于善意"意为心中抱着美好的愿望、特殊的愿望,这与"如果作出"相连。因为出于善意而作出选择的人是想要好的、贵重的,所以在词义解释中省略字面只显示所要表达的意思而重复那个词。因为不是仅仅作出选择就构成犯戒,所以

531.Anāpatti ñātakānantiādīsu ñātakānaṃ cīvare vikappaṃ āpajjantassa anāpattīti evamattho daṭṭhabbo. Mahagghaṃ cetāpetukāmassa appagghaṃ cetāpetīti gahapatissa vīsatiagghanakaṃ cīvaraṃ cetāpetukāmassa ‘‘alaṃ mayhaṃ etena, dasagghanakaṃ vā aṭṭhagghanakaṃ vā dehī’’ti vadati anāpatti. Appagghanti idañca atirekanivāraṇatthameva vuttaṃ, samakepi pana anāpatti , tañca kho agghavaseneva na pamāṇavasena, agghavaḍḍhanakañhi idaṃ sikkhāpadaṃ. Tasmā yo vīsatiagghanakaṃ antaravāsakaṃ cetāpetukāmo , ‘‘taṃ ettakameva me agghanakaṃ cīvaraṃ dehī’’ti vattumpi vaṭṭati. Sesaṃ uttānatthameva.

Samuṭṭhānādīnipi tatuttarisikkhāpadasadisānevāti.

Paṭhamaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā.

9. Dutiyaupakkhaṭasikkhāpadavaṇṇanā

532. Dutiyaupakkhaṭepi imināva nayena attho veditabbo. Tañhi imassa anupaññattisadisaṃ. Kevalaṃ paṭhamasikkhāpade ekassa pīḷā katā, dutiye dvinnaṃ, ayamevettha viseso. Sesaṃ sabbaṃ paṭhamasadisameva. Yathā ca dvinnaṃ, evaṃ bahūnaṃ pīḷaṃ katvā gaṇhatopi āpatti veditabbāti.

Dutiyaupakkhaṭasikkhāpadavaṇṇanā niṭṭhitā.

10. Rājasikkhāpadavaṇṇanā

537.Tena samayenāti rājasikkhāpadaṃ. Tattha upāsakaṃ saññāpetvāti jānāpetvā, ‘‘iminā mūlena cīvaraṃ kiṇitvā therassa dehī’’ti evaṃ vatvāti adhippāyo. Paññāsabandhoti paññāsakahāpaṇadaṇḍoti vuttaṃ hoti. Paññāsaṃ baddhotipi pāṭho, paññāsaṃ jito paññāsaṃ dāpetabboti adhippāyo. Ajjaṇho, bhante, āgamehīti bhante, ajja ekadivasaṃ amhākaṃ tiṭṭha, adhivāsehīti attho. Parāmasīti gaṇhi. Jīnosīti jitosi.

538-

关于"亲属"等无罪的情况,应理解为对亲属的衣物作出选择是无罪的。"想要买贵重的却买便宜的"指居士想买价值二十的衣服,他说"这对我够了,给我价值十或八的"是无罪的。"便宜"这个词只是为了防止过度,即使相等也无罪,而且这只是根据价值而不是根据尺寸,因为这条学处是关于增加价值的。因此,想买价值二十的内衣,说"给我同样价值的衣服"也是可以的。其余的含义很明显。
起因等与更进一步的学处相同。
第一预备学处的解释结束。
第二预备学处的解释
第二预备学处也应以同样的方式理解。因为它类似于这个的附加规定。只是在第一学处中对一个人造成压迫,在第二学处中对两个人造成压迫,这是唯一的区别。其余的都与第一个相同。就像对两个人一样,对多人造成压迫而接受也应理解为犯戒。
第二预备学处的解释结束。
王学处的解释
"那时"是王学处。在那里,"说服优婆塞"意为使知道,意思是这样说:"用这些钱买衣服给长老"。"五十罚金"意为五十迦哈巴那的罚金。也有读作"五十约束",意思是输了五十,应该给五十。"尊者,今天请等一下"意为尊者,今天请等我们一天,请同意。"摸"意为拿。"你输了"意为你被打败了。

9.Rājabhoggoti rājato bhoggaṃ bhuñjitabbaṃ assatthīti rājabhoggo, rājabhogotipi pāṭho, rājato bhogo assa atthīti attho.

Pahiṇeyyāti peseyya, uttānatthattā panassa padabhājanaṃ na vuttaṃ. Yathā ca etassa, evaṃ ‘‘cīvaraṃ itthannāmaṃ bhikkhu’’ntiādīnampi padānaṃ uttānatthattāyeva padabhājanaṃ na vuttanti veditabbaṃ . Ābhatanti ānītaṃ. Kālenakappiyanti yuttapattakālena, yadā no attho hoti, tadā kappiyaṃ cīvaraṃ gaṇhāmāti attho.

Veyyāvaccakaroti kiccakaro, kappiyakārakoti attho. Saññatto so mayāti āṇatto so mayā, yathā tumhākaṃ cīvarena atthe sati cīvaraṃ dassati, evaṃ vuttoti attho. Attho me āvuso cīvarenāti codanālakkhaṇanidassanametaṃ, idañhi vacanaṃ vattabbaṃ, assa vā attho yāya kāyaci bhāsāya; idaṃ codanālakkhaṇaṃ. ‘‘Dehi me cīvara’’ntiādīni pana navattabbākāradassanatthaṃ vuttāni, etāni hi vacanāni etesaṃ vā attho yāya kāyaci bhāsāya na vattabbo.

Dutiyampi vattabbo tatiyampi vattabboti ‘‘attho me āvuso cīvarenā’’ti idameva yāvatatiyaṃ vattabboti. Evaṃ ‘‘dvattikkhattuṃ codetabbo sāretabbo’’ti ettha uddiṭṭhacodanāparicchedaṃ dassetvā idāni ‘‘dvattikkhattuṃ codayamāno sārayamāno taṃ cīvaraṃ abhinipphādeyya, iccetaṃ kusala’’nti imesaṃ padānaṃ saṅkhepato atthaṃ dassento ‘‘sace abhinipphādeti, iccetaṃ kusala’’nti āha. Evaṃ yāvatatiyaṃ codento taṃ cīvaraṃ yadi nipphādeti, sakkoti attano paṭilābhavasena nipphādetuṃ, iccetaṃ kusalaṃ sādhu suṭṭhu sundaraṃ.

Catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūtena uddissa ṭhātabbanti ṭhānalakkhaṇanidassanametaṃ. Chakkhattuparamanti ca bhāvanapuṃsakavacanametaṃ, chakkhattuparamañhi etena cīvaraṃ uddissa tuṇhībhūtena ṭhātabbaṃ, na aññaṃ kiñci kātabbaṃ, idaṃ ṭhānalakkhaṇaṃ. Tattha yo sabbaṭṭhānānaṃ sādhāraṇo tuṇhībhāvo, taṃ tāva dassetuṃ padabhājane ‘‘tattha gantvā tuṇhībhūtenā’’tiādi vuttaṃ. Tattha na āsane nisīditabbanti ‘‘idha, bhante, nisīdathā’’ti vuttenāpi na nisīditabbaṃ. Na āmisaṃ paṭiggahetabbanti yāgukhajjakādibhedaṃ kiñci āmisaṃ ‘‘gaṇhatha, bhante’’ti yāciyamānenāpi na gaṇhitabbaṃ. Na dhammo bhāsitabboti maṅgalaṃ vā anumodanaṃ vā bhāsathāti yāciyamānenāpi kiñci na bhāsitabbaṃ, kevalaṃ ‘‘kiṃ kāraṇā āgatosī’’ti pucchiyamānena ‘‘jānāsi, āvuso’’ti vattabbo. Pucchiyamānoti idañhi karaṇatthe paccattavacanaṃ. Atha vā pucchaṃ kurumāno pucchiyamānoti evampettha attho daṭṭhabbo. Yo hi pucchaṃ karoti, so ettakaṃ vattabboti ṭhānaṃ bhañjatīti āgatakāraṇaṃ bhañjati.


"王的享乐"意为从国王那里享用的财富。"王的享乐"的意思是从国王那里享用的东西。
"应该派遣"意为应该派遣,但没有说明其词义的具体内容。就像对这个一样,对"比丘的衣物"等词的词义也没有详细说明。 "被带来"意为被带来。"在适当的时间"意为在合适的时间,当没有其他意思时,就可以接受适当的衣物。
"应当做的事"意为应当做的工作和适当的工作。 "我说过"意为我已命令,就像你们的衣物在场时显示衣物一样,这样说的意思是。 "我对衣物的意思是"这是指命令的特征,这确实是应当说的话,可以说是意思,这是命令的特征。"给我衣物"等句子是为了说明不可说的内容,这些话的意思是这些内容不应当被说出。
第二次也应当说,第三次也应当说"我对衣物的意思是"这句话应当说到第三次。这样"应当催促两次、应当提醒两次"等是为了说明催促的限制,现在"催促两次时,应当提醒并完成衣物的准备,这就是善行"的意思。这样在催促到第三次时,如果完成了衣物的准备,就可以根据自己的获得来完成,这就是善行、好的、美好的。
"应当保持四次、五次、六次的沉默"是指应当保持沉默的状态。 "六次的沉默"是指在此衣物的准备中应当保持沉默,而不应做其他任何事情,这是关于保持状态的说明。在这里,为了显示所有地方的共同沉默状态,在词义解释中说"在那里保持沉默"等。在那里,不能在座位上坐下,即使说"请坐下,尊者",也不应坐下。不能接受任何食物,即使有人请求"请接受,尊者",也不应接受。不能谈论法,即使有人请求"请谈论吉祥或赞叹",也不应谈论,只能问"因何而来"时,可以回答"我知道,朋友"。被问时,这是指在行动中使用的个人表达。或者说,在询问时,被问的意思应当被理解。因为询问的人应当说出这个原因。


Idāni yā tisso codanā, cha ca ṭhānāni vuttāni. Tattha vuḍḍhiñca hāniñca dassento ‘‘catukkhattuṃ codetvā’’tiādimāha. Yasmā ca ettha ekacodanāvuḍḍhiyā dvinnaṃ ṭhānānaṃ hāni vuttā, tasmā ‘‘ekā codanā diguṇaṃ ṭhāna’’nti lakkhaṇaṃ dassitaṃ hoti. Iti iminā lakkhaṇena tikkhattuṃ codetvā chakkhattuṃ ṭhātabbaṃ, dvikkhattuṃ codetvā aṭṭhakkhattuṃ ṭhātabbaṃ, sakiṃ codetvā dasakkhattuṃ ṭhātabbanti. Yathā ca ‘‘chakkhattuṃ codetvā na ṭhātabba’’nti vuttaṃ, evaṃ ‘‘dvādasakkhattuṃ ṭhatvā na codetabba’’ntipi vuttameva hoti. Tasmā sace codetiyeva na tiṭṭhati, cha codanā labbhanti. Sace tiṭṭhatiyeva na codeti, dvādasa ṭhānāni labbhanti. Sace codetipi tiṭṭhatipi, ekāya codanāya dve ṭhānāni hāpetabbāni. Tattha yo ekadivasameva punappunaṃ gantvā chakkhattuṃ codeti, sakiṃyeva vā gantvā ‘‘attho me, āvuso, cīvarenā’’ti chakkhattuṃ vadati. Tathā ekadivasameva punappunaṃ gantvā dvādasakkhattuṃ tiṭṭhati, sakiṃyeva vā gantvā tatra tatra ṭhāne tiṭṭhati, sopi sabbacodanāyo sabbaṭṭhānāni ca bhañjati. Ko pana vādo nānādivasesu evaṃ karontassāti evamettha vinicchayo veditabbo.

Yatassa cīvaracetāpannaṃ ābhatanti yato rājato vā rājabhoggato vā assa bhikkhuno cīvaracetāpannaṃ ānītaṃ. Yatvassātipi pāṭho. Ayamevattho. ‘‘Yatthassā’’tipi paṭhanti, yasmiṃ ṭhāne assa cīvaracetāpannaṃ pesitanti ca atthaṃ kathenti, byañjanaṃ pana na sameti. Tatthāti tassa rañño vā rājabhoggassa vā santike; samīpatthe hi idaṃ bhummavacanaṃ. Na taṃ tassa bhikkhuno kiñci atthaṃ anubhotīti taṃ cīvaracetāpannaṃ tassa bhikkhuno kiñci appamattakampi kammaṃ na nipphādeti. Yuñjantāyasmanto sakanti āyasmanto attano santakaṃ dhanaṃ pāpuṇantu. Mā vo sakaṃ vinassāti tumhākaṃ santakaṃ mā vinassatu. Yo pana neva sāmaṃ gacchati, na dūtaṃ pāheti, vattabhede dukkaṭaṃ āpajjati.

Kiṃ pana sabbakappiyakārakesu evaṃ paṭipajjitabbanti? Na paṭipajjitabbaṃ. Ayañhi kappiyakārako nāma saṅkhepato duvidho niddiṭṭho ca aniddiṭṭho ca. Tattha niddiṭṭho duvidho – bhikkhunā niddiṭṭho, dūtena niddiṭṭhoti. Aniddiṭṭhopi duvidho – mukhavevaṭika kappiyakārako, parammukhakappiyakārakoti. Tesu bhikkhunā niddiṭṭho sammukhāsammukhavasena catubbidho hoti. Tathā dūtena niddiṭṭhopi.

Kathaṃ? Idhekacco bhikkhussa cīvaratthāya dūtena akappiyavatthuṃ pahiṇati, dūto taṃ bhikkhuṃ upasaṅkamitvā ‘‘idaṃ, bhante, itthannāmena tumhākaṃ cīvaratthāya pahitaṃ, gaṇhatha na’’nti vadati, bhikkhu ‘‘nayidaṃ kappatī’’ti paṭikkhipati, dūto ‘‘atthi pana te, bhante, veyyāvaccakaro’’ti pucchati, puññatthikehi ca upāsakehi ‘‘bhikkhūnaṃ veyyāvaccaṃ karothā’’ti āṇattā vā, bhikkhūnaṃ vā sandiṭṭhā sambhattā keci veyyāvaccakarā honti, tesaṃ aññataro tasmiṃ khaṇe bhikkhussa santike nisinno hoti, bhikkhu taṃ niddisati ‘‘ayaṃ bhikkhūnaṃ veyyāvaccakaro’’ti. Dūto tassa hatthe akappiyavatthuṃ datvā ‘‘therassa cīvaraṃ kiṇitvā dehī’’ti gacchati, ayaṃ bhikkhunā sammukhāniddiṭṭho.


现在说到三次催促和六次停留。在这里,为了显示增加和减少,说"催促四次"等。因为在这里增加一次催促就减少两次停留,所以显示了"一次催促等于两次停留"的原则。根据这个原则,催促三次应停留六次,催促两次应停留八次,催促一次应停留十次。就像说"催促六次不应停留"一样,也说"停留十二次不应催促"。因此,如果只催促不停留,可以催促六次。如果只停留不催促,可以停留十二次。如果既催促又停留,每催促一次应减少两次停留。在这里,有人在同一天多次前往催促六次,或者只去一次说六次"朋友,我需要衣服"。同样,在同一天多次前往停留十二次,或者只去一次在那里停留,这也打破了所有的催促和停留。更不用说在不同的日子这样做了。这里应该这样理解判断。
"从那里带来衣物资金"是指从国王或享受国王待遇的人那里为这个比丘带来衣物资金。也有读作"yatvassa",意思相同。有人读作"yatthassa",解释为"在某处为他送来衣物资金",但文字不符。"在那里"是指在那个国王或享受国王待遇的人那里,这是表示接近的处格。"对那个比丘没有任何利益"是指那个衣物资金对那个比丘没有任何哪怕是微小的作用。"尊者们应该得到自己的"是指尊者们应该得到自己的财物。"不要让你们自己的东西损失"是指不要让你们自己的东西损失。如果既不自己去也不派使者去,违反规则会犯突吉罗罪。
是否对所有的执事人都应该这样做呢?不应该这样做。这里所说的执事人简单来说有两种:指定的和未指定的。其中指定的有两种:比丘指定的和使者指定的。未指定的也有两种:面对面的执事人和背后的执事人。其中比丘指定的根据面对面和不面对面又分为四种。使者指定的也是如此。
怎么说呢?这里有人通过使者为比丘送不适当的物品作为衣物,使者来到比丘面前说:"尊者,某某为你送来这个作为衣物,你接受吗?"比丘说"这是不适当的"而拒绝,使者问"尊者,你有执事人吗?",有些想做功德的优婆塞被命令"为比丘们做事",或者是比丘们的熟人朋友成为执事人,其中一个当时坐在比丘旁边,比丘指定他说"这是比丘们的执事人"。使者把不适当的物品交给他的手中说"买衣服给长老"然后离开,这是比丘面对面指定的。


No ce bhikkhussa santike nisinno hoti, apica kho bhikkhu niddisati – ‘‘asukasmiṃ nāma gāme itthannāmo bhikkhūnaṃ veyyāvaccakaro’’ti, so gantvā tassa hatthe akappiyavatthuṃ datvā ‘‘therassa cīvaraṃ kiṇitvā dadeyyāsī’’ti āgantvā bhikkhussa ārocetvā gacchati, ayameko bhikkhunā asammukhāniddiṭṭho.

Na heva kho so dūto attanā āgantvā āroceti, apica kho aññaṃ pahiṇati ‘‘dinnaṃ mayā, bhante, tassa hatthe cīvaracetāpannaṃ, cīvaraṃ gaṇheyyāthā’’ti, ayaṃ dutiyo bhikkhunā asammukhāniddiṭṭho.

Na heva kho aññaṃ pahiṇati, apica kho gacchantova bhikkhuṃ vadati ‘‘ahaṃ tassa hatthe cīvaracetāpannaṃ dassāmi, tumhe cīvaraṃ gaṇheyyāthā’’ti, ayaṃ tatiyo bhikkhunā asammukhāniddiṭṭhoti evaṃ eko sammukhāniddiṭṭho tayo asammukhāniddiṭṭhāti ime cattāro bhikkhunā niddiṭṭhaveyyāvaccakarā nāma. Etesu imasmiṃ rājasikkhāpade vuttanayeneva paṭipajjitabbaṃ.

Aparo bhikkhu purimanayeneva dūtena pucchito natthitāya vā, avicāretukāmatāya vā ‘‘natthamhākaṃ kappiyakārako’’ti vadati, tasmiñca khaṇe koci manusso āgacchati, dūto tassa hatthe akappiyavatthuṃ datvā ‘‘imassa hatthato cīvaraṃ gaṇheyyāthā’’ti vatvā gacchati, ayaṃ dūtena sammukhāniddiṭṭho.

Aparo dūto gāmaṃ pavisitvā attanā abhirucitassa kassaci hatthe akappiyavatthuṃ datvā purimanayeneva āgantvā āroceti, aññaṃ vā pahiṇati, ‘‘ahaṃ asukassa nāma hatthe cīvaracetāpannaṃ dassāmi, tumhe cīvaraṃ gaṇheyyāthā’’ti vatvā vā gacchati, ayaṃ tatiyo dūtena asammukhāniddiṭṭhoti evaṃ eko sammukhāniddiṭṭho, tayo asammukhāniddiṭṭhāti ime cattāro dūtena niddiṭṭhaveyyāvaccakarā nāma. Etesu meṇḍakasikkhāpade vuttanayena paṭipajjitabbaṃ. Vuttañhetaṃ – ‘‘santi, bhikkhave, manussā saddhā pasannā, te kappiyakārakānaṃ hatthe hiraññaṃ upanikkhipanti – ‘iminā ayyassa yaṃ kappiyaṃ taṃ dethā’ti. Anujānāmi, bhikkhave, yaṃ tato kappiyaṃ taṃ sādituṃ, na tvevāhaṃ, bhikkhave, kenaci pariyāyena jātarūparajataṃ sāditabbaṃ pariyesitabbanti vadāmī’’ti (mahāva. 299). Ettha ca codanāya pamāṇaṃ natthi, mūlaṃ asādiyantena sahassakkhattumpi codanāya vā ṭhānena vā kappiyabhaṇḍaṃ sādituṃ vaṭṭati. No ce deti, aññaṃ kappiyakārakaṃ ṭhapetvāpi āharāpetabbaṃ. Sace icchati mūlasāmikānampi kathetabbaṃ; no ce icchati na kathetabbaṃ.


如果不是坐在比丘旁边,而是比丘指定说:"在某某村庄有某某人是比丘们的执事人",他去把不适当的物品交给那人的手中说"请买衣服给长老",然后回来告诉比丘后离开,这是比丘不面对面指定的第一种。
使者不是自己来告知,而是派别人来说:"尊者,我已经把衣物资金交给那个人的手中了,请接受衣服",这是比丘不面对面指定的第二种。
使者不是派别人来,而是在离开时对比丘说:"我会把衣物资金交给那个人的手中,你们请接受衣服",这是比丘不面对面指定的第三种。这样一种面对面指定,三种不面对面指定,这四种称为比丘指定的执事人。对这些应该按照这条王学处所说的方式行事。
另一个比丘按照前面的方式被使者询问时,因为没有或不想考虑而说"我们没有执事人",这时有人来到,使者把不适当的物品交给他的手中说"请从这个人手中接受衣服"然后离开,这是使者面对面指定的。
另一个使者进入村庄,把不适当的物品交给他自己选择的某人手中,然后按照前面的方式来告知,或派别人来,或说"我会把衣物资金交给某某人的手中,你们请接受衣服"然后离开,这是使者不面对面指定的第三种。这样一种面对面指定,三种不面对面指定,这四种称为使者指定的执事人。对这些应该按照门答迦学处所说的方式行事。因为说:"比丘们,有些人有信仰和净信,他们把金钱交给执事人的手中说:'用这个给尊者适当的东西'。比丘们,我允许接受从那里得到的适当物品,但我绝不说比丘们可以以任何方式接受或寻求金银。"在这里没有催促的限制,不接受本金的人即使催促或停留一千次也可以接受适当的物品。如果他不给,也可以另外安排执事人来拿。如果他愿意,也可以告诉本金的主人;如果不愿意,就不要告诉。


Aparo bhikkhu purimanayeneva dūtena pucchito ‘‘natthamhākaṃ kappiyakārako’’ti vadati, tadañño samīpe ṭhito sutvā ‘‘āhara bho ahaṃ ayyassa cīvaraṃ cetāpetvā dassāmī’’ti vadati. Dūto ‘‘handa bho dadeyyāsī’’ti tassa hatthe datvā bhikkhussa anārocetvāva gacchati, ayaṃ mukhavevaṭikakappiyakārako. Aparo bhikkhuno upaṭṭhākassa vā aññassa vā hatthe akappiyavatthuṃ datvā ‘‘therassa cīvaraṃ dadeyyāsī’’ti ettova pakkamati, ayaṃ parammukhakappiyakārakoti ime dve aniddiṭṭhakappiyakārakā nāma. Etesu aññātakaappavāritesu viya paṭipajjitabbaṃ. Sace sayameva cīvaraṃ ānetvā dadanti, gahetabbaṃ. No ce, kiñci na vattabbā. Desanāmattameva cetaṃ ‘‘dūtena cīvaracetāpannaṃ pahiṇeyyā’’ti sayaṃ āharitvāpi piṇḍapātādīnaṃ atthāya dadantesupi eseva nayo. Na kevalañca attanoyeva atthāya sampaṭicchituṃ na vaṭṭati, sacepi koci jātarūparajataṃ ānetvā ‘‘idaṃ saṅghassa dammi, ārāmaṃ vā karotha cetiyaṃ vā bhojanasālādīnaṃ vā aññatara’’nti vadati, idampi sampaṭicchituṃ na vaṭṭati. Yassa kassaci hi aññassatthāya sampaṭicchantassa dukkaṭaṃ hotīti mahāpaccariyaṃ vuttaṃ.

Sace pana ‘‘nayidaṃ bhikkhūnaṃ sampaṭicchituṃ vaṭṭatī’’ti paṭikkhitte ‘‘vaḍḍhakīnaṃ vā kammakarānaṃ vā hatthe bhavissati, kevalaṃ tumhe sukatadukkaṭaṃ jānāthā’’ti vatvā tesaṃ hatthe datvā pakkamati, vaṭṭati. Athāpi ‘‘mama manussānaṃ hatthe bhavissati mayhameva vā hatthe bhavissati, kevalaṃ tumhe yaṃ yassa dātabbaṃ, tadatthāya peseyyāthā’’ti vadati, evampi vaṭṭati.

Sace pana saṅghaṃ vā gaṇaṃ vā puggalaṃ vā anāmasitvā ‘‘idaṃ hiraññasuvaṇṇaṃ cetiyassa dema, vihārassa dema, navakammassa demā’’ti vadanti, paṭikkhipituṃ na vaṭṭati. ‘‘Ime idaṃ bhaṇantī’’ti kappiyakārakānaṃ ācikkhitabbaṃ. ‘‘Cetiyādīnaṃ atthāya tumhe gahetvā ṭhapethā’’ti vuttena pana ‘‘amhākaṃ gahetuṃ na vaṭṭatī’’ti paṭikkhipitabbaṃ.

Sace pana koci bahuṃ hiraññasuvaṇṇaṃ ānetvā ‘‘idaṃ saṅghassa dammi, cattāro paccaye paribhuñjathā’’ti vadati, taṃ ce saṅgho sampaṭicchati, paṭiggahaṇepi paribhogepi āpatti. Tatra ce eko bhikkhu ‘‘nayidaṃ kappatī’’ti paṭikkhipati, upāsako ca ‘‘yadi na kappati, mayhameva bhavissatī’’ti gacchati. So bhikkhu ‘‘tayā saṅghassa lābhantarāyo kato’’ti na kenaci kiñci vattabbo. Yo hi taṃ codeti, sveva sāpattiko hoti, tena pana ekena bahū anāpattikā katā. Sace pana bhikkhūhi ‘‘na vaṭṭatī’’ti paṭikkhitte ‘‘kappiyakārakānaṃ vā hatthe bhavissati, mama purisānaṃ vā mayhaṃ vā hatthe bhavissati, kevalaṃ tumhe paccaye paribhuñjathā’’ti vadati, vaṭṭati.

Catupaccayatthāya ca dinnaṃ yena yena paccayena attho hoti, tadatthaṃ upanetabbaṃ, cīvaratthāya dinnaṃ cīvareyeva upanetabbaṃ. Sace cīvarena tādiso attho natthi, piṇḍapātādīhi saṅgho kilamati, saṅghasuṭṭhutāya apaloketvā tadatthāyapi upanetabbaṃ. Esa nayo piṇḍapātagilānapaccayatthāya dinnepi, senāsanatthāya dinnaṃ pana senāsanassa garubhaṇḍattā senāsaneyeva upanetabbaṃ. Sace pana bhikkhūsu senāsanaṃ chaḍḍetvā gatesu senāsanaṃ vinassati, īdise kāle senāsanaṃ vissajjetvāpi bhikkhūnaṃ paribhogo anuññāto, tasmā senāsanajagganatthaṃ mūlacchejjaṃ akatvā yāpanamattaṃ paribhuñjitabbaṃ.


另一个比丘按照前面的方式被使者询问时说"我们没有执事人",旁边站着的另一个人听到后说"来吧,我会为尊者买衣服给他"。使者说"好的,请给"把东西交给他的手中后没有告诉比丘就离开了,这是面对面的执事人。另一个人把不适当的物品交给比丘的侍者或其他人的手中说"请给长老衣服"就离开了,这是背后的执事人。这两种称为未指定的执事人。对这些应该像对待非亲戚非邀请者那样行事。如果他们自己带来衣服给,应该接受。如果没有,什么也不要说。"使者送来衣物资金"只是一种说法,自己带来或为了托钵等目的给予也是同样的道理。不仅不可以为自己接受,如果有人带来金银说"我把这个给僧团,请建造寺院或佛塔或食堂等",这也不可以接受。大注释书说,为任何其他人接受都会犯突吉罗罪。
如果拒绝说"这不适合比丘接受",他说"那就交给工匠或工人的手中,你们只要知道做得好不好"然后把东西交给他们的手中离开,这是可以的。或者他说"这将在我的人的手中或我自己的手中,你们只要把应该给谁的送给谁",这样也可以。
如果不指定僧团、团体或个人,而说"我们把这金银给佛塔,给寺院,给新建工程",不可以拒绝。应该告诉执事人"这些人这样说"。但如果被告知"你们为佛塔等接受保管",应该拒绝说"我们不可以接受"。
如果有人带来大量金银说"我把这个给僧团,请享用四种资具",如果僧团接受,接受和使用都犯戒。如果有一个比丘说"这是不适当的"而拒绝,优婆塞说"如果不适当,那就归我"然后离开。那个比丘不应该被任何人指责说"你使僧团失去了利益"。谁指责他,谁就犯戒,而那一个人使许多人免于犯戒。如果比丘们拒绝说"不适当",他说"那就交给执事人的手中,或我的人的手中,或我自己的手中,你们只要享用资具",这是可以的。
为四种资具而给予的,应该用于需要的那种资具,为衣服而给予的应该用于衣服。如果不太需要衣服,而僧团缺乏食物等,为了僧团的利益,经过商议后也可以用于其他目的。对于为食物和医药而给予的也是同样的道理,但为住处而给予的,因为住处是重要物品,应该只用于住处。但是如果比丘们抛弃住处离开后住处毁坏,在这种情况下,即使变卖住处也允许比丘们使用,因此应该在不毁坏根本的情况下适度使用以维持住处。


Na kevalañca hiraññasuvaṇṇameva, aññampi khettavatthādi akappiyaṃ na sampaṭicchitabbaṃ. Sace hi koci ‘‘mayhaṃ tisassasampādanakaṃ mahātaḷākaṃ atthi, taṃ saṅghassa dammī’’ti vadati, taṃ ce saṅgho sampaṭicchati, paṭiggahaṇepi paribhogepi āpattiyeva. Yo pana taṃ paṭikkhipati, so purimanayeneva na kenaci kiñci vattabbo. Yo hi taṃ codeti, sveva sāpattiko hoti, tena pana ekena bahū anāpattikā katā.

Yo pana ‘‘tādisaṃyeva taḷākaṃ dammī’’ti vatvā bhikkhūhi ‘‘na vaṭṭatī’’ti paṭikkhitto vadati ‘‘asukañca asukañca saṅghassa taḷākaṃ atthi, taṃ kathaṃ vaṭṭatī’’ti. So vattabbo – ‘‘kappiyaṃ katvā dinnaṃ bhavissatī’’ti. Kathaṃ dinnaṃ kappiyaṃ hotīti? ‘‘Cattāro paccaye paribhuñjathā’’ti vatvā dinnanti. So sace ‘‘sādhu, bhante, cattāro paccaye saṅgho paribhuñjatū’’ti deti, vaṭṭati. Athāpi ‘‘taḷākaṃ gaṇhathā’’ti vatvā ‘‘na vaṭṭatī’’ti paṭikkhitto ‘‘kappiyakārako atthī’’ti pucchitvā ‘‘natthī’’ti vutte ‘‘idaṃ asuko nāma vicāressati, asukassa vā hatthe, mayhaṃ vā hatthe bhavissati, saṅgho kappiyabhaṇḍaṃ paribhuñjatū’’ti vadati, vaṭṭati. Sacepi ‘‘na vaṭṭatī’’ti paṭikkhitto ‘‘udakaṃ paribhuñjissati, bhaṇḍakaṃ dhovissati, migapakkhino pivissantī’’ti vadati, evampi vaṭṭati. Athāpi ‘‘na vaṭṭatī’’ti paṭikkhitto vadati ‘‘kappiyasīsena gaṇhathā’’ti. ‘‘Sādhu, upāsaka, saṅgho pānīyaṃ pivissati, bhaṇḍakaṃ dhovissati, migapakkhino pivissantī’’ti vatvā paribhuñjituṃ vaṭṭati.

Athāpi ‘‘mama taḷākaṃ vā pokkharaṇiṃ vā saṅghassa dammī’’ti ‘‘vutte, sādhu, upāsaka, saṅgho pānīyaṃ pivissatī’’tiādīni vatvā paribhuñjituṃ vaṭṭatiyeva. Yadi pana bhikkhūhi hatthakammaṃ yācitvā sahatthena ca kappiyapathaviṃ khanitvā udakaparibhogatthāya taḷākaṃ kāritaṃ hoti, taṃ ce nissāya sassaṃ nipphādetvā manussā vihāre kappiyabhaṇḍaṃ denti, vaṭṭati. Atha manussā eva saṅghassa upakāratthāya saṅghikabhūmiṃ khanitvā taṃ nissāya nipphannasassato kappiyabhaṇḍaṃ denti, evampi vaṭṭati. ‘‘Amhākaṃ ekaṃ kappiyakārakaṃ ṭhapethā’’ti vutte ca ṭhapetumpi labbhati. Atha pana te manussā rājabalinā upaddutā pakkamanti, aññe paṭipajjanti, na ca bhikkhūnaṃ kiñci denti, udakaṃ vāretuṃ labbhati. Tañca kho kasikammakāleyeva, na sassakāle. Sace te vadanti ‘‘nanu, bhante, pubbepi manussā imaṃ nissāya sassaṃ akaṃsū’’ti . Tato vattabbā – ‘‘te saṅghassa imañca imañca upakāraṃ akaṃsu, idañcidañca kappiyabhaṇḍaṃ adaṃsū’’ti. Sace vadanti – ‘‘mayampi dassāmā’’ti, evampi vaṭṭati.

Sace pana koci abyatto akappiyavohārena taḷākaṃ paṭiggaṇhāti vā kāreti vā, taṃ bhikkhūhi na paribhuñjitabbaṃ, taṃ nissāya laddhaṃ kappiyabhaṇḍampi akappiyameva. Sace bhikkhūhi pariccattabhāvaṃ ñatvā sāmiko vā tassa puttadhītaro vā añño vā koci vaṃse uppanno puna kappiyavohārena deti, vaṭṭati. Pacchinne kulavaṃse yo tassa janapadassa sāmiko, so acchinditvā puna deti, cittalapabbate bhikkhunā nīhaṭaudakavāhakaṃ aḷanāgarājamahesī viya, evampi vaṭṭati.


不仅仅是金银,其他不适当的东西如田地等也不应接受。如果有人说"我有一个可以产生三万收入的大水库,我把它给僧团",如果僧团接受,接受和使用都犯戒。拒绝的人按照前面的方式不应被任何人指责。谁指责他,谁就犯戒,而那一个人使许多人免于犯戒。
如果有人说"我给这样的水库",被比丘们拒绝说"不适当"后说"僧团有某某水库,那是怎么适当的呢?"应该告诉他:"那可能是以适当的方式给予的。"怎样给予是适当的呢?说"请享用四种资具"而给予。如果他说"好的,尊者们,请僧团享用四种资具"而给予,这是可以的。或者如果他说"请接受水库",被拒绝说"不适当"后,询问"有执事人吗?",被告知"没有"后说"某某人会管理这个,或者在某某人的手中,或在我的手中,僧团请享用适当的物品",这是可以的。即使被拒绝说"不适当",如果他说"将使用水,将洗东西,野兽和鸟将喝水",这样也可以。或者被拒绝说"不适当"后,如果他说"以适当的名义接受",说"好的,优婆塞,僧团将喝水,将洗东西,野兽和鸟将喝水"后使用是可以的。
即使他说"我把我的水库或莲池给僧团",说"好的,优婆塞,僧团将喝水"等后使用也是完全可以的。如果比丘们请求工作并亲手挖掘适当的土地建造水库用于饮用,如果人们依靠它生产庄稼后给寺院适当的物品,这是可以的。如果人们为了帮助僧团挖掘僧团的土地,从依靠它生产的庄稼中给予适当的物品,这样也可以。如果被要求"请为我们指定一个执事人",也可以指定。如果那些人因为王税而离开,其他人接手但不给比丘们任何东西,可以阻止用水。但这只是在耕种时期,不是在收获时期。如果他们说"尊者们,以前人们不是也依靠这个种庄稼吗?",应该回答:"他们为僧团做了这些这些帮助,给了这些这些适当的物品。"如果他们说"我们也会给",这样也可以。
如果有人不明智地以不适当的方式接受或建造水库,比丘们不应使用它,依靠它得到的适当物品也是不适当的。如果比丘们知道它被舍弃,所有者或他的子女或家族中的其他人再次以适当的方式给予,这是可以的。如果家族断绝,那个地区的统治者没收后再次给予,就像吉达罗山的比丘引水道被阿拉那伽王后给予一样,这样也可以。


Kappiyavohārepi udakavasena paṭiggahitataḷāke suddhacittānaṃ mattikuddharaṇapāḷibandhanādīni ca kātuṃ vaṭṭati. Taṃ nissāya pana sassaṃ karonte disvā kappiyakārakaṃ ṭhapetuṃ na vaṭṭati. Yadi te sayameva kappiyabhaṇḍaṃ denti, gahetabbaṃ. No ce denti, na codetabbaṃ, na sāretabbaṃ. Paccayavasena paṭiggahitataḷāke kappiyakārakaṃ ṭhapetuṃ vaṭṭati. Mattikuddharaṇapāḷibandhanādīni pana kātuṃ na vaṭṭati. Sace kappiyakārakā sayameva karonti, vaṭṭati. Abyattena pana lajjibhikkhunā kārāpitesu kiñcāpi paṭiggahaṇe kappiyaṃ, bhikkhussa payogapaccayā uppannena missakattā visagatapiṇḍapāto viya akappiyamaṃsarasamissakabhojanaṃ viya ca dubbinibbhogaṃ hoti, sabbesaṃ akappiyameva.

Sace pana ‘‘udakassa okāso atthi, taḷākassa pāḷi thirā, yathā bahuṃ udakaṃ gaṇhāti, evaṃ karohi, tīrasamīpe udakaṃ karohī’’ti evaṃ udakameva vicāreti, vaṭṭati. Uddhane aggiṃ na pātenti, ‘‘udakakammaṃ labbhatu upāsakā’’ti vattuṃ vaṭṭati. ‘‘Sassaṃ katvā āharathā’’ti vattuṃ pana na vaṭṭati. Sace pana taḷāke atibahuṃ udakaṃ disvā passato vā piṭṭhito vā mātikaṃ nīharāpeti, vanaṃ chindāpetvā kedāre kārāpeti, porāṇakedāresu vā pakatibhāgaṃ aggahetvā atirekaṃ gaṇhāti, navasasse vā akālasasse vā aparicchinnabhāge ‘‘ettake kahāpaṇe dethā’’ti kahāpaṇe uṭṭhāpeti, sabbesaṃ akappiyaṃ.

Yo pana ‘‘kassatha vapathā’’ti avatvā ‘‘ettakāya bhūmiyā, ettako nāma bhāgo’’ti evaṃ bhūmiṃ vā patiṭṭhapeti, ‘‘ettake bhūmibhāge amhehi sassaṃ kataṃ, ettakaṃ nāma bhāgaṃ gaṇhathā’’ti vadantesu kassakesu bhūmippamāṇaggahaṇatthaṃ rajjuyā vā daṇḍena vā mināti, khale vā ṭhatvā rakkhati, khalato vā nīharāpeti, koṭṭhāgāre vā paṭisāmeti, tasseva taṃ akappiyaṃ.

Sace kassakā kahāpaṇe āharitvā ‘‘ime saṅghassa āhaṭā’’ti vadanti, aññataro ca bhikkhu ‘‘na saṅgho kahāpaṇe khādatī’’ti saññāya ‘‘ettakehi kahāpaṇehi sāṭake āhara, ettakehi yāguādīni sampādehī’’ti vadati. Yaṃ te āharanti, sabbesaṃ akappiyaṃ. Kasmā? Kahāpaṇānaṃ vicāritattā.

Sace dhaññaṃ āharitvā idaṃ saṅghassa āhaṭanti vadanti, aññataro ca bhikkhu purimanayeneva ‘‘ettakehi vīhīhi idañcidañca āharathā’’ti vadati. Yaṃ te āharanti, tasseva akappiyaṃ. Kasmā? Dhaññassa vicāritattā.

Sace taṇḍulaṃ vā aparaṇṇaṃ vā āharitvā ‘‘idaṃ saṅghassa āhaṭa’’nti vadanti, aññataro ca bhikkhu purimanayeneva ‘‘ettakehi taṇḍulehi idañcidañca āharathā’’ti vadati. Yaṃ te āharanti, sabbesaṃ kappiyaṃ. Kasmā? Kappiyānaṃ taṇḍulādīnaṃ vicāritattā. Kayavikkayepi anāpatti, kappiyakārakassa ācikkhitattā.


在适当的物品中,也可以接受作为水的水库,以清净的心来进行土壤挖掘和围堰等工作。基于此,如果看到人们在耕作,则不应指定执事人。如果他们自己给予适当的物品,应该接受。如果不给予,不应催促,也不应引导。基于所需的水库,可以指定执事人。至于土壤挖掘和围堰等工作,则不应进行。如果适当的人自行进行,这是可以的。若是被不明智的比丘以不适当的方式给予,则可能造成与比丘的食物相混合而导致不适当的肉类和食物,因此对所有人来说都是不适当的。
如果有人说"有水的地方,水库的围堰坚固,能装很多水,这样做,在岸边做水",这是可以的。若是说"让水流入,让优婆塞们得到水的工作",这是可以的。但若是说"请去做工作",则不可以。如果看到水库有很多水,从后面挖出土壤,砍伐树林,在旧树林中挖掘得到多余的水,在新收获的庄稼或未收获的庄稼中说"请给我多少钱",这都是不适当的。
如果有人说"你们的庄稼在哪里",而是说"在这个地方,这个地方是这一部分",这样就把土地放置在那儿,说"我们在这部分土地上种了庄稼,请接受这一部分",这是不适当的。如果有人在田地的边界上用绳子或棍子来测量,在田地上站着保护,或者从田地中挖出土壤,这也是不适当的。
如果农夫们把钱拿来说"这些是给僧团的",其中一位比丘说"僧团不吃钱",于是说"用这些钱买米、粥等",这都是不适当的。无论他们拿来什么,都是不适当的。为什么呢?因为钱的性质不适当。
如果他们拿来粮食说"这些是给僧团的",其中一位比丘依然说"请用这些粮食,这些和那些一起拿来",这也是不适当的。为什么呢?因为粮食的性质不适当。
如果他们拿来稻米或其他谷物说"这些是给僧团的",其中一位比丘依然说"请用这些稻米,这些和那些一起拿来",这都是适当的。为什么呢?因为适当的谷物的性质是可以接受的。对于这种情况,也没有犯戒,因为是给适当的人。


Pubbe pana cittalapabbate eko bhikkhu catusāladvāre ‘‘aho vata sve saṅghassa ettakappamāṇe pūve paceyyu’’nti ārāmikānaṃ saññājananatthaṃ bhūmiyaṃ maṇḍalaṃ akāsi, taṃ disvā cheko ārāmiko tatheva katvā dutiyadivase bheriyā ākoṭitāya sannipatite saṅghe pūvaṃ gahetvā saṅghattheraṃ āha – ‘‘bhante, amhehi ito pubbe neva pitūnaṃ na pitāmahānaṃ evarūpaṃ sutapubbaṃ, ekena ayyena catussāladvāre pūvatthāya saññā katā, ito dāni pabhuti ayyā attano attano cittānurūpaṃ vadantu, amhākampi phāsuvihāro bhavissatī’’ti. Mahāthero tatova nivatti, ekabhikkhunāpi pūvo na gahito. Evaṃ pubbe tatruppādampi na paribhuñjiṃsu. Tasmā –

Sallekhaṃ accajantena, appamattena bhikkhunā;

Kappiyepi na kātabbā, āmisatthāya lolatāti.

Yo cāyaṃ taḷāke vutto, pokkharaṇī-udakavāhakamātikādīsupi eseva nayo.

Pubbaṇṇāparaṇṇaucchuphalāphalādīnaṃ viruhanaṭṭhānaṃ yaṃ kiñci khettaṃ vā vatthuṃ vā dammīti vuttepi ‘‘na vaṭṭatī’’ti paṭikkhipitvā taḷāke vuttanayeneva yadā kappiyavohārena ‘‘catupaccayaparibhogatthāya dammī’’ti vadati, tadā sampaṭicchitabbaṃ, ‘‘vanaṃ dammi, araññaṃ dammī’’ti vutte pana vaṭṭati. Sace manussā bhikkhūhi anāṇattāyeva tattha rukkhe chinditvā aparaṇṇādīni sampādetvā bhikkhūnaṃ bhāgaṃ denti, vaṭṭati; adentā na codetabbā. Sace kenacideva antarāyena tesu pakkantesu aññe karonti, na ca bhikkhūnaṃ kiñci denti, te vāretabbā. Sace vadanti – ‘‘nanu, bhante, pubbepi manussā idha sassāni akaṃsū’’ti, tato te vattabbā – ‘‘te saṅghassa idañcidañca kappiyabhaṇḍaṃ adaṃsū’’ti. Sace vadanti – ‘‘mayampi dassāmā’’ti evaṃ vaṭṭati.

Kañci sassuṭṭhānakaṃ bhūmippadesaṃ sandhāya ‘‘sīmaṃ demā’’ti vadanti, vaṭṭati. Sīmā paricchedanatthaṃ pana thambhā vā pāsāṇā vā sayaṃ na ṭhapetabbā. Kasmā? Bhūmi nāma anagghā appakenāpi pārājiko bhaveyya, ārāmikānaṃ pana vattabbaṃ – ‘‘iminā ṭhānena amhākaṃ sīmā gatā’’ti. Sacepi hi te adhikaṃ gaṇhanti, pariyāyena kathitattā anāpatti. Yadi pana rājarājamahāmattādayo sayameva thambhe ṭhapāpetvā ‘‘cattāro paccaye paribhuñjathā’’ti denti, vaṭṭatiyeva.

Sace koci antosīmāya taḷākaṃ khanati, vihāramajjhena vā mātikaṃ neti, cetiyaṅgaṇabodhiyaṅgaṇādīni dussanti, vāretabbo. Sace saṅgho kiñci labhitvā āmisagarukatāya na vāreti, eko bhikkhu vāreti, sova bhikkhu issaro. Sace eko bhikkhu na vāreti, ‘‘netha tumhe’’ti tesaṃyeva pakkho hoti, saṅgho vāreti, saṅghova issaro. Saṅghikesu hi kammesu yo dhammakammaṃ karoti, sova issaro. Sace vāriyamānopi karoti, heṭṭhā gahitaṃ paṃsuṃ heṭṭhā pakkhipitvā, upari gahitaṃ paṃsuṃ upari pakkhipitvā pūretabbā.

Sace koci yathājātameva ucchuṃ vā aparaṇṇaṃ vā alābukumbhaṇḍādikaṃ vā valliphalaṃ dātukāmo ‘‘etaṃ sabbaṃ ucchukhettaṃ aparaṇṇavatthuṃ valliphalāvāṭaṃ dammī’’ti vadati, saha vatthunā parāmaṭṭhattā ‘‘na vaṭṭatī’’ti mahāsumatthero āha. Mahāpadumatthero pana ‘‘abhilāpamattametaṃ sāmikānaṃyeva hi so bhūmibhāgo tasmā vaṭṭatī’’ti āha.


以前在吉达罗山,有一位比丘在四厅门口画了一个圆圈,想让园丁们知道"希望明天为僧团烤这么大的饼"。一个聪明的园丁看到后也这样做了,第二天敲鼓集合僧团时,拿着饼对僧团长老说:"尊者,我们从前从未听说过父辈或祖辈有这样的事,一位尊者在四厅门口做了饼的标记,从今以后请尊者们按自己的意愿说,我们也会过得舒适。"大长老当即返回,没有一位比丘接受饼。这样,以前他们连自然产生的东西也不享用。因此:
不放纵的比丘,
应该保持警惕,
即使是适当的东西,
也不要为了物质而贪求。
关于水库所说的,对于莲池、引水道、水渠等也是同样的道理。
如果有人说"我给予任何可以生长谷物、豆类、甘蔗、水果等的田地或地方",也应该拒绝说"不适当",然后按照水库所说的方式,当他以适当的方式说"我为四种资具的使用而给予"时,才应该接受。但如果说"我给予森林,我给予荒野",这是可以的。如果人们没有被比丘指示就在那里砍伐树木,准备豆类等并给比丘们一份,这是可以的;如果不给,不应催促。如果因为某种障碍那些人离开,其他人来做但不给比丘们任何东西,应该阻止他们。如果他们说:"尊者,以前人们不是也在这里种庄稼吗?",那么应该告诉他们:"他们给了僧团这些这些适当的物品。"如果他们说:"我们也会给",这样是可以的。
如果他们指某个可以种庄稼的地方说"我们给予边界",这是可以的。但不应自己为了划定边界而竖立柱子或石头。为什么?因为土地是无价的,即使很少也可能犯波罗夷罪。但可以对园丁们说:"我们的边界到这个地方。"即使他们多取了,因为是间接说的,所以无罪。但如果国王、大臣等自己竖立柱子说"请享用四种资具",这是完全可以的。
如果有人在界内挖水库,或者在寺院中间引水,损坏佛塔院或菩提树院等,应该阻止。如果僧团因为得到什么而贪恋物质不阻止,一个比丘阻止,那个比丘就有权力。如果一个比丘不阻止,说"你们继续",成为他们的一方,僧团阻止,僧团就有权力。因为在僧团的事务中,谁做合法的事,谁就有权力。如果被阻止还继续做,应该把下面挖出的土放回下面,上面挖出的土放回上面来填满。
如果有人想给予原生的甘蔗、豆类、葫芦、南瓜等藤蔓果实,说"我给予这所有的甘蔗田、豆类地、藤蔓果实坑",大苏摩长老说"因为连同土地一起提到,所以不适当"。但大莲花长老说"这只是说法而已,那块土地仍然属于所有者,所以是


‘‘Dāsaṃ dammī’’ti vadati, na vaṭṭati. ‘‘Ārāmikaṃ dammi, veyyāvaccakaraṃ dammi, kappiyakārakaṃ dammī’’ti vutte vaṭṭati. Sace so ārāmiko purebhattampi pacchābhattampi saṅghasseva kammaṃ karoti, sāmaṇerassa viya sabbaṃ bhesajjapaṭijagganampi tassa kātabbaṃ. Sace purebhattameva saṅghassa kammaṃ karoti, pacchābhattaṃ attano kammaṃ karoti, sāyaṃ nivāpo na dātabbo. Yepi pañcadivasavārena vā pakkhavārena vā saṅghassa kammaṃ katvā sesakāle attano kammaṃ karonti, tesampi karaṇakāleyeva bhattañca nivāpo ca dātabbo. Sace saṅghassa kammaṃ natthi, attanoyeva kammaṃ katvā jīvanti, te ce hatthakammamūlaṃ ānetvā denti, gahetabbaṃ. No ce denti, na kiñci vattabbā. Yaṃ kiñci rajakadāsampi pesakāradāsampi ārāmikanāmena sampaṭicchituṃ vaṭṭati.

Sace ‘‘gāvo demā’’ti vadanti, ‘‘na vaṭṭatī’’ti paṭikkhipitabbā. Imā gāvo kutoti paṇḍitehi pañca gorasaparibhogatthāya dinnāti, ‘‘mayampi pañcagorasaparibhogatthāya demā’’ti vutte vaṭṭati. Ajikādīsupi eseva nayo. ‘‘Hatthiṃ dema, assaṃ mahisaṃ kukkuṭaṃ sūkaraṃ demā’’ti vadanti, sampaṭicchituṃ na vaṭṭati. Sace keci manussā ‘‘appossukkā, bhante, tumhe hotha, mayaṃ ime gahetvā tumhākaṃ kappiyabhaṇḍaṃ dassāmā’’ti gaṇhanti, vaṭṭati. ‘‘Kukkuṭasūkarā sukhaṃ jīvantū’’ti araññe vissajjetuṃ vaṭṭati. ‘‘Imaṃ taḷākaṃ, imaṃ khettaṃ, imaṃ vatthuṃ, vihārassa demā’’ti vutte paṭikkhipituṃ na labbhatīti. Sesamettha uttānatthameva.

Samuṭṭhānādīsu idampi chasamuṭṭhānaṃ kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ , ticittaṃ, tivedananti.

Rājasikkhāpadavaṇṇanā niṭṭhitā.

Niṭṭhito cīvaravaggo paṭhamo.

2. Kosiyavaggo

1. Kosiyasikkhāpadavaṇṇanā

542.Tenasamayenāti kosiyasikkhāpadaṃ. Tattha santharitvā kataṃ hotīti same bhūmibhāge kosiyaṃsūni uparūpari santharitvā kañjikādīhi siñcitvā kataṃ hoti. Ekenapi kosiyaṃsunā missitvāti tiṭṭhatu attano rucivasena missitaṃ, sacepi tassa karaṇaṭṭhāne vāto ekaṃ kosiyaṃsuṃ ānetvā pāteti, evampi missetvā katameva hotīti. Sesaṃ uttānatthameva.

Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ paṇṇattivajjaṃ, kāyakammavacīkammaṃ,

Ticittaṃ, tivedananti.

Kosiyasikkhāpadavaṇṇanā niṭṭhitā.

2. Suddhakāḷakasikkhāpadavaṇṇanā

547.Tena samayenāti suddhakāḷakasikkhāpadaṃ. Tattha suddhakāḷakānanti suddhānaṃ kāḷakānaṃ , aññehi amissitakāḷakānanti attho. Sesaṃ uttānatthameva. Samuṭṭhānādīnipi kosiyasikkhāpadasadisānevāti.

Suddhakāḷakasikkhāpadavaṇṇanā niṭṭhitā.

3. Dvebhāgasikkhāpadavaṇṇanā

552.Tena samayenāti dvebhāgasikkhāpadaṃ. Tattha ante ādiyitvāti santhatassa ante anuvātaṃ viya dassetvā odātaṃ alliyāpetvā.

Dve bhāgāti dve koṭṭhāsā. Ādātabbāti gahetabbā. Gocariyānanti kapilavaṇṇānaṃ. Dve tulā ādātabbāti catūhi tulāhi kāretukāmaṃ sandhāya vuttaṃ. Atthato pana yattakehi eḷakalomehi kātukāmo hoti, tesu dve koṭṭhāsā kāḷakānaṃ eko odātānaṃ, eko gocariyānanti idameva dassitaṃ hotīti veditabbaṃ. Sesaṃ uttānatthameva.

Samuṭṭhānādīnipi kosiyasikkhāpadasadisāneva. Kevalaṃ idaṃ ādāya anādāya ca karaṇato kiriyākiriyaṃ veditabbanti.

Dvebhāgasikkhāpadavaṇṇanā niṭṭhitā.



“我会驯服奴隶”，这样说是不适当的。“我会驯服园丁，我会驯服为僧团工作的适当人”，这样说是可以的。如果那个园丁在早饭前和晚饭后都为僧团工作，像小沙弥一样，所有的药物也应由他来准备。如果他在早饭时为僧团工作，晚饭时为自己工作，傍晚的食物不应给予。如果他们在五天或有假期时为僧团工作，其余时间为自己工作，那么在工作期间也应给予食物和晚饭。如果僧团没有工作，自己靠工作生活，他们如果带来手工艺品，应该接受。如果不给予，则不应说什么。任何金属工人或雇佣工人也可以以园丁的名义接受。
如果他们说“我们给予牛”，应拒绝说“不适当”。这些牛从哪里来？聪明人会为了五头牛的使用而给予，如果说“我们也会给予五头牛的使用”，这也是可以的。对于大象等也是同样的道理。如果他们说“我们给予大象、马、牛、鸡、猪”，则不应接受。如果有人说“尊者们，您们没有安静，我们就带这些来给您们的适当物品”，这是可以的。“愿鸡和猪过得幸福”可以放在森林里。如果说“我把这个水库、这个田地、这个地方给寺院”，则不应拒绝。其他的内容同样适用。
关于起源等，这也是六种起源的行为，不是无知解脱、非心所、无意、无形相、身体和言语的行为、三心、三感。
王法的说明已完成。
第一卷的袈裟部分已完成。
2. Kosiya卷
Kosiya法的说明
因此说“那时”，这是Kosiy法。在那里，经过处理后，像同样的土地部分一样，将Kosiy的草在上面浇水后处理。即使用一种Kosiy的草混合，也应按自己的喜好混合，如果在进行时风把一种Kosiy的草吹来，这样混合后也应算作处理。其他的内容同样适用。
六种起源、行为、无知解脱、非心所、无形相、身体和言语的行为、三心、三感。
Kosiya法的说明已完成。
清黑法的说明
因此说“那时”，这是清黑法。在那里，清黑的意思是清净的黑色，其他的则是非混合的黑色。其他的内容同样适用。关于起源等也与Kosiya法相似。
清黑法的说明已完成。
二分法的说明
因此说“那时”，这是二分法。在那里，前面所说的意思是以相同的方式进行处理，像是显示出一种白色的样子。
两个部分是两个地方。应当接受。关于食物的意思是指Kapilavattu的食物。两个秤应当接受，这里所说的是为了用四个秤来处理。实际上，所用的任何小米等的数量，两个地方的黑色和一个白色，都是与食物相关的，这一点应当明确。其他的内容同样适用。
关于起源等也与Kosiya法相似。仅此而已，接受与不接受的行为是应当明确的。
二分法的说明已完成。

4. Chabbassasikkhāpadavaṇṇanā

557.Tenasamayenāti chabbassasikkhāpadaṃ. Tattha ūhadantipi ummihantipīti santhatānaṃ upari vaccampi passāvampi karontīti vuttaṃ hoti.

Dinnā saṅghena itthannāmassa bhikkhuno santhatasammutīti evaṃ laddhasammutiko bhikkhu yāva rogo na vūpasammati, tāva yaṃ yaṃ ṭhānaṃ gacchati, tattha tattha santhataṃ kātuṃ labhati. Sace arogo hutvā puna mūlabyādhināva gilāno hoti, soyeva parihāro, natthaññaṃ sammutikiccanti phussadevatthero āha. Upatissatthero pana ‘‘so vā byādhi paṭikuppatu, añño vā, ‘sakiṃ gilāno’ti nāmaṃ laddhaṃ laddhameva, puna sammutikiccaṃ natthī’’ti āha.

Orenace channaṃ vassānanti channaṃ vassānaṃ orimabhāge, antoti attho. Padabhājane pana saṅkhyāmattadassanatthaṃ ‘‘ūnakachabbassānī’’ti vuttaṃ.

Anāpatti chabbassāni karotīti yadā chabbassāni paripuṇṇāni honti, tadā santhataṃ karoti. Dutiyapadepi ‘‘yadā atirekachabbassāni honti, tadā karotī’’ti evamattho daṭṭhabbo. Na hi so chabbassāni karotīti. Sesaṃ uttānatthameva.

Samuṭṭhānādīni kosiyasikkhāpadasadisānevāti.

Chabbassasikkhāpadavaṇṇanā niṭṭhitā.

5. Nisīdanasanthatasikkhāpadavaṇṇanā



六月法的说明
因此说“那时”，这是六月法。在这里，提到“从下方抬起或放下”，是指在处理的上方进行呼吸和打喷嚏的行为。
给予由僧团所接受的女性比丘的物品，成为这样被接受的比丘在疾病未得到缓解之前，无论他走到哪里，都会在那里获得适当的东西。如果他在恢复健康后又因根本疾病而生病，那么他自己就是照顾者，没有其他的适当工作可做，正如普斯德长老所说。乌帕提萨长老则说：“他可能会生病，或者有其他的，‘他生病了’这个名字是被接受的，重新进行适当的工作是没有的。”
“在六个雨季中”是指在六个雨季的下方，意为底部。在词句中，为了数量的表示，提到“少于六个雨季”。
“没有犯戒，做六个雨季的工作”，当六个雨季完全时，他就做了适当的工作。在第二个句子中也应理解为“当超过六个雨季时，他就做了工作”。他并没有做六个雨季的工作。其他的内容同样适用。
关于起源等也与Kosiya法相似。
六个月法的说明已完成。
坐着的适当法的说明

565.Tena samayenāti nisīdanasanthatasikkhāpadaṃ. Tattha icchāmahaṃ bhikkhaveti bhagavā kira taṃ temāsaṃ na kiñci bodhaneyyasattaṃ addasa, tasmā evamāha. Evaṃ santepi tantivasena dhammadesanā kattabbā siyā. Yasmā panassa etadahosi – ‘‘mayi okāsaṃ kāretvā paṭisallīne bhikkhū adhammikaṃ katikavattaṃ karissanti, taṃ upaseno bhindissati. Ahaṃ tassa pasīditvā bhikkhūnaṃ dassanaṃ anujānissāmi, tato maṃ passitukāmā bahū bhikkhū dhutaṅgāni samādiyissanti, ahañca tehi ujjhitasanthatapaccayā sikkhāpadaṃ paññapessāmī’’ti, tasmā evamāha. Evaṃ bahūni hi ettha ānisaṃsānīti.

Sapariso yena bhagavā tenupasaṅkamīti thero kira ‘‘na, bhikkhave, ūnadasavassena upasampādetabbo, yo upasampādeyya, āpatti dukkaṭassā’’ti (mahāva. 75) imasmiṃ khandhakasikkhāpade ‘‘kathañhi nāma tvaṃ moghapurisa aññehi ovadiyo anusāsiyo aññaṃ ovadituṃ anusāsituṃ maññissasī’’ti evamādinā nayena garahaṃ labhitvā ‘‘satthā mayhaṃ parisaṃ nissāya garahaṃ adāsi, so dānāhaṃ bhagavantaṃ teneva puṇṇacandasassirīkena sabbākāraparipuṇṇena mukhena brahmaghosaṃ nicchāretvā parisaṃyeva nissāya sādhukāraṃ dāpessāmī’’ti suhadayo kulaputto atirekayojanasataṃ paṭikkamitvā parisaṃ cinitvā pañcamattehi bhikkhusatehi parivuto puna bhagavantaṃ upasaṅkamanto. Tena vuttaṃ – ‘‘sapariso yena bhagavā tenupasaṅkamī’’ti. Na hi sakkā buddhānaṃ aññathā ārādhetuṃ aññatra vattasampattiyā.

Bhagavatoavidūre nisinnoti vattasampattiyā parisuddhabhāvena nirāsaṅko sīho viya kañcanapabbatassa bhagavato avidūre nisinno. Etadavocāti kathāsamuṭṭhāpanatthaṃ etaṃ avoca. Manāpāni te bhikkhu paṃsukūlānīti bhikkhu tava imāni paṃsukūlāni manāpāni, attano ruciyā khantiyā gahitānīti attho. Na kho me, bhante, manāpānīti, bhante na mayā attano ruciyā gahitāni, galaggāhena viya matthakatāḷanena viya ca gāhitomhīti dasseti.

Paññāyissatīti paññāto abhiññāto bhavissati, tattha sandississatīti vuttaṃ hoti. Na mayaṃ apaññattaṃ paññapessāmāti mayaṃ sāvakā nāma apaññattaṃ na paññapessāma, buddhavisayo hi eso yadidaṃ ‘‘pācittiyaṃ dukkaṭa’’ntiādinā nayena apaññattasikkhāpadapaññapanaṃ paññattasamucchindanaṃ vā. Samādāyāti taṃ taṃ sikkhāpadaṃ samādiyitvā, ‘‘sādhu suṭṭhū’’ti sampaṭicchitvā yathāpaññattesu sabbasikkhāpadesu sikkhissāmāti dasseti. Tassa āraddhacitto punapi ‘‘sādhu sādhū’’ti sādhukāramadāsi.

566.Anuññātāvusoti anuññātaṃ, āvuso. Pihentāti pihayantā. Santhatāni ujjhitvāti santhate catutthacīvarasaññitāya sabbasanthatāni ujjhitvā. Dhammiṃ kathaṃ katvā bhikkhū āmantesīti bhagavā santhatāni vippakiṇṇāni disvā ‘‘saddhādeyyavinipātane kāraṇaṃ natthi, paribhogupāyaṃ nesaṃ dassessāmī’’ti dhammiṃ kathaṃ katvā bhikkhū āmantesi.



坐具法的说明
因此说"那时",这是坐具法。在这里,"比丘们,我想要"是指世尊在那三个月里没有看到任何可以教化的众生,所以这样说。即使如此,也应该按照传统进行说法。但是因为他想:"如果我创造机会独处,比丘们会制定非法的规定,优波斯那会打破它。我会对他生起信心,允许比丘们见我,然后许多想见我的比丘会受持头陀行,我将因为他们舍弃的坐具而制定学处。"所以这样说。这里有许多利益。
"带着随从来到世尊那里"是指长老在"比丘们,不满十岁不应授具足戒,谁授具足戒,犯突吉罗罪"这条犍度学处中,被责备说"愚人,你怎么能认为自己可以教导和指导别人,而你自己还需要被教导和指导呢?"等等。"世尊因为我的随从而责备我,现在我要让世尊以那圆满的月亮般的面容发出梵音,使随从给予赞叹。"这位善良的族姓子退回一百多由旬,集合随从,带着五百比丘再次来到世尊那里。所以说"带着随从来到世尊那里"。因为除了圆满的行为,无法以其他方式取悦诸佛。
"坐在离世尊不远处"是指因为行为圆满而清净,无所畏惧,像狮子一样坐在离世尊这座金山不远处。"说了这话"是为了引起谈话而说。"比丘,你喜欢这些粪扫衣吗?"意思是比丘,这些粪扫衣是你喜欢的,是按自己的意愿和喜好接受的。"尊者,我不喜欢"意思是,尊者,我不是按自己的意愿接受的,而是被迫接受的,就像被掐住喉咙或被打头一样。
"将会知道"意思是将会成为众所周知的,意思是将会在那里显现。"我们不会制定未制定的"意思是我们作为弟子不会制定未制定的,因为这是佛陀的领域,即以"波逸提、突吉罗"等方式制定未制定的学处或废除已制定的。"受持"意思是接受那些学处,表示"好,很好"地接受,表示我们将在所有已制定的学处中学习。他心生欢喜,再次说"好,好"表示赞叹。
"朋友,已被允许"意思是已被允许,朋友。"羡慕"意思是希求。"舍弃坐具"意思是因为认为坐具是第四件衣,舍弃所有的坐具。"说了法语后对比丘们说"意思是世尊看到坐具被丢弃,想:"没有理由浪费信施,我将给他们指出使用的方法",于是说了法语后对比丘们说。

567.Sakiṃ nivatthampi sakiṃ pārutampīti sakiṃ nisinnañceva nipannañca. Sāmantāti ekapassato vaṭṭaṃ vā caturassaṃ vā chinditvā gahitaṭṭhānaṃ yathā vidatthimattaṃ hoti, evaṃ gahetabbaṃ, santharantena pana pāḷiyaṃ vuttanayeneva ekadese vā santharitabbaṃ, vijaṭetvā vā missakaṃ katvā santharitabbaṃ, evaṃ thirataraṃ hotīti. Sesaṃ uttānatthameva.

Samuṭṭhānādīni kiriyākiriyattā imassa sikkhāpadassa dvebhāgasikkhāpadasadisānīti.

Imesu pana pañcasu santhatesu purimāni tīṇi vinayakammaṃ katvā paṭilabhitvā paribhuñjituṃ na vaṭṭanti, pacchimāni dve vaṭṭantīti veditabbānīti.

Nisīdanasanthatasikkhāpadavaṇṇanā niṭṭhitā.

6. Eḷakalomasikkhāpadavaṇṇanā

571.Tenasamayenāti eḷakalomasikkhāpadaṃ. Tattha uppaṇḍesunti ‘‘kittakena, bhante, kītānī’’tiādīni vadantā avahasiṃsu. Ṭhitakova āsumbhīti yathā manussā araññato mahantaṃ dārubhāraṃ ānetvā kilantā ṭhitakāva pātenti, evaṃ pātesīti attho.

572.Sahatthāti sahatthena, attanā haritabbānīti vuttaṃ hoti. Bahitiyojanaṃ pātetīti tiyojanato bahi pāteti. Anantarāyena patanake hatthato muttamatte lomagaṇanāya nissaggiyapācittiyāni. Sace bahitiyojane rukkhe vā thambhe vā paṭihaññitvā puna anto patanti, anāpatti . Bhūmiyaṃ patitvā ṭhatvā ṭhatvā vaṭṭamānā eḷakalomabhaṇḍikā puna anto pavisati, āpattiyeva. Anto ṭhatvā hatthena vā pādena vā yaṭṭhiyā vā vaṭṭeti ṭhatvā vā aṭhatvā vā vaṭṭamānā bhaṇḍikā gacchatu, āpattiyeva. ‘‘Añño harissatī’’ti ṭhapeti, tena haritepi āpattiyeva. Suddhacittena ṭhapitaṃ vāto vā añño vā attano dhammatāya bahi pāteti, āpattiyeva. Saussāhattā acittakattā ca sikkhāpadassa. Kurundiyādīsu pana ‘‘ettha anāpattī’’ti vuttā, sā anāpatti pāḷiyā na sameti. Ubhatobhaṇḍikaṃ ekābaddhaṃ katvā ekaṃ bhaṇḍikaṃ antosīmāya ekaṃ bahisīmāya karonto ṭhapeti, rakkhati tāva. Ekābaddhe kājepi eseva nayo. Yadi pana abandhitvā kājakoṭiyaṃ ṭhapitamattameva hoti, na rakkhati. Ekābaddhepi parivattetvā ṭhapite āpattiyeva.

Aññassa yāne vāti ettha gacchante yāne vā hatthipiṭṭhiādīsu vā sāmikassa ajānantasseva harissatīti ṭhapeti, tasmiṃ tiyojanaṃ atikkante āpatti. Agacchantepi eseva nayo. Sace pana agacchante yāne vā hatthipiṭṭhiyādīsu vā ṭhapetvā abhiruhitvā sāreti, heṭṭhā vā gacchanto codeti, pakkosanto vā anubandhāpeti, ‘‘aññaṃ harāpetī’’ti vacanato anāpatti. Kurundiyādīsu pana ‘‘āpattī’’ti vuttaṃ, taṃ ‘‘aññaṃ harāpetī’’ti iminā na sameti. Adinnādāne pana suṅkaghāte āpatti hoti. Yā hi tattha āpatti, sā idha anāpatti. Yā idha āpatti, sā tattha anāpatti. Taṃ ṭhānaṃ patvā aññavihito vā corādīhi vā upadduto gacchati, āpattiyeva. Sabbattha lomagaṇanāya āpattiparicchedo veditabbo.



567."一次穿上或一次披上"是指一次坐下或躺下。"周围"是指从一边切割成圆形或方形,取的地方应该是一掌宽,这样应该取。但是在铺设时,应该按照经文所说的方式铺设在一边,或者解开后混合在一起铺设,这样会更坚固。其余的内容很明显。
关于起源等,因为这条学处既是作为也是不作为,所以与二分法学处相似。
在这五种坐具中,前三种做了律仪羯磨后获得不适合使用,后两种适合使用,这应该知道。
坐具法的说明已完成。
羊毛法的说明
因此说"那时",这是羊毛法。在那里,"嘲笑"是指说"尊者,买了多少"等话来取笑。"站着就倒下"的意思是,就像人们从森林里带来大量木柴后疲惫不堪站着就倒下一样。
572."亲手"是指用自己的手,意思是应该自己搬运。"超过三由旬就放下"是指超过三由旬之外就放下。如果没有障碍物掉落,一离开手就按羊毛的数量计算尼萨耆波逸提。如果超过三由旬碰到树或柱子后又掉回来,则无罪。如果掉在地上后滚动的羊毛包又回到里面,则有罪。如果在里面站着用手或脚或棍子滚动,无论站着还是不站着滚动的包裹离开,都有罪。如果想"别人会搬运"而放置,被别人搬运也有罪。如果以清净心放置,被风或其他人自然地吹到外面,也有罪。因为这条学处是有意图的和非心所的。但在《古伦迪》等注释书中说"这里无罪",这与经文不符。如果把两个包裹绑在一起,一个放在界内一个放在界外,暂时保护。对于绑在一起的担子也是同样的道理。但如果没有绑在一起只是放在担子的一端,则不保护。即使绑在一起,如果翻转放置也有罪。
"在别人的车上等"中,如果在行进的车上或大象背上等放置,想"车主不知道会搬运",超过三由旬就有罪。不行进的也是同样的道理。但如果在不行进的车上或大象背上等放置后骑上去驾驶,或者在下面走着驱赶,或者叫喊着让跟随,因为说"让别人搬运",所以无罪。但在《古伦迪》等注释书中说"有罪",这与"让别人搬运"不符。但在不与取中,在逃税时有罪。那里有罪的,这里无罪。这里有罪的,那里无罪。到达那个地方后因为心不在焉或被盗贼等骚扰而离开,也有罪。在所有情况下都应该按羊毛的数量来判断罪的界限。

575. Tiyojanaṃ vāsādhippāyo gantvā tato paraṃ haratīti yattha gato, tattha uddesaparipucchādīnaṃ vā paccayādīnaṃ vā alābhena tato paraṃ aññattha gacchati, tatopi aññatthāti evaṃ yojanasatampi harantassa anāpatti. Acchinnaṃ paṭilabhitvāti corā acchinditvā niratthakabhāvaṃ ñatvā paṭidenti, taṃ harantassa anāpatti. Nissaṭṭhaṃ paṭilabhitvāti vinayakammakataṃ paṭilabhitvāti attho.

Katabhaṇḍanti kataṃbhaṇḍaṃ kambalakojavasanthatādiṃ yaṃ kiñci antamaso suttakena baddhamattampi. Yo pana tanukapattatthavikantare vā āyogaaṃsabaddhakakāyabandhanādīnaṃ antaresu vā pipphalikādīnaṃ malarakkhaṇatthaṃ sipāṭikāya vā antamaso vātābādhiko kaṇṇacchiddepi lomāni pakkhipitvā gacchati, āpattiyeva. Suttakena pana bandhitvā pakkhittaṃ katabhaṇḍaṭṭhāne tiṭṭhati, veṇiṃ katvā harati, idaṃ nidhānamukhaṃ nāma, āpattiyevāti. Sesaṃ uttānatthameva.

Samuṭṭhānādīsu idaṃ eḷakalomasamuṭṭhānaṃ nāma, kāyato ca kāyacittato ca samuṭṭhāti, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammaṃ, ticittaṃ, tivedananti.

Eḷakalomasikkhāpadavaṇṇanā niṭṭhitā.

7. Eḷakalomadhovāpanasikkhāpadavaṇṇanā

576.Tena samayenāti eḷakalomadhovāpanasikkhāpadaṃ. Tattha riñcantīti ujjhanti vissajjenti, na sakkonti anuyuñjitunti vuttaṃ hoti. Sesamettha purāṇacīvarasikkhāpade vuttanayeneva saddhiṃ samuṭṭhānādīhīti.

Eḷakalomadhovāpanasikkhāpadavaṇṇanā niṭṭhitā.

8. Rūpiyasikkhāpadavaṇṇanā

582.Tena samayenāti rūpiyasikkhāpadaṃ. Tattha paṭivisoti koṭṭhāso.

583-

三由旬的坐具法是指走到那里后再去别处。如果在某个地方，因提问或条件等而未能获得，之后再去别处，则也算作不犯戒。若是被盗贼割断后，因知道其无用而获得，则也不算犯戒。若是因律仪所做的而获得，则是指合法获得。
“已做的担子”是指已做的担子，像是毛毯、衣物等，哪怕是用丝绳轻轻绑住的东西。若是在较小的地方或在细长的东西之间，或是为了保护而在毛毯等之间放置，若是因风的干扰而掉落，则有罪。若是用丝绳绑住后放置在适当的地方，若是将其解开后再拿走，则是合法的，这被称为“放置的地方”，有罪。其余的内容很明显。
关于起源等，这里是指羊毛的起源，因身体和心的起源而起，属于行为，非心所，非心所的，属于身体行为，属于三种心的行为。
羊毛法的说明已完成。
羊毛下放法的说明
因此说“那时”，这是羊毛下放法。在这里，“放下”是指抛弃、放弃，无法再继续使用。其余的内容与以前的衣物法的说明相同。
羊毛下放法的说明已完成。
银法的说明
因此说“那时”，这是银法。在这里，“归属”是指归属的地方。

4.Jātarūparajatanti ettha jātarūpanti suvaṇṇassa nāmaṃ. Taṃ pana yasmā tathāgatassa vaṇṇasadisaṃ hoti, tasmā ‘‘satthuvaṇṇo vuccatī’’ti padabhājane vuttaṃ. Tassattho – ‘‘yo satthuvaṇṇo lohaviseso, idaṃ jātarūpaṃ nāmā’’ti rajataṃ pana ‘‘saṅkho, silā, pavāla, rajataṃ, jātarūpa’’ntiādīsu (pāci. 506) rūpiyaṃ vuttaṃ. Idha pana yaṃ kiñci vohāragamanīyaṃ kahāpaṇādi adhippetaṃ. Tenevassa padabhājane ‘‘kahāpaṇo lohamāsako’’tiādi vuttaṃ. Tattha kahāpaṇoti sovaṇṇamayo vā rūpiyamayo vā pākatiko vā. Lohamāsakoti tambalohādīhi katamāsako. Dārumāsakoti sāradārunā vā veḷupesikāya vā antamaso tālapaṇṇenāpi rūpaṃ chinditvā katamāsako. Jatumāsakoti lākhāya vā niyyāsena vā rūpaṃ samuṭṭhāpetvā katamāsako. ‘‘Ye vohāraṃ gacchantī’’ti iminā pana padena yo yo yattha yattha janapade yadā yadā vohāraṃ gacchati, antamaso aṭṭhimayopi cammamayopi rukkhaphalabījamayopi samuṭṭhāpitarūpopi asamuṭṭhāpitarūpopi sabbo saṅgahito.

Iccetaṃ sabbampi rajataṃ jātarūpaṃ jātarūpamāsako, vuttappabhedo sabbopi rajatamāsakoti catubbidhaṃ nissaggiyavatthu hoti. Muttā, maṇi, veḷuriyo, saṅkho, silā, pavāla, lohitaṅko, masāragallaṃ, satta dhaññāni, dāsidāsakhettavatthupupphārāmaphalārāmādayoti idaṃ dukkaṭavatthu. Suttaṃ phālo paṭako kappāso anekappakāraṃ aparaṇṇaṃ sappinavanītatelamadhuphāṇitādibhesajjañca idaṃ kappiyavatthu. Tattha nissaggiyavatthuṃ attano vā saṅghagaṇapuggalacetiyānaṃ vā atthāya sampaṭicchituṃ na vaṭṭati. Attano atthāya sampaṭicchato nissaggiyaṃ pācittiyaṃ hoti, sesānaṃ atthāya dukkaṭaṃ. Dukkaṭavatthuṃ sabbesampi atthāya sampaṭicchato dukkaṭameva. Kappiyavatthumhi anāpatti. Sabbampi nikkhipanatthāya bhaṇḍāgārikasīsena sampaṭicchato upari ratanasikkhāpade āgatavasena pācittiyaṃ.

Uggaṇheyyāti gaṇheyya. Yasmā pana gaṇhanto āpattiṃ āpajjati, tenassa padabhājane ‘‘sayaṃ gaṇhāti nissaggiyaṃ pācittiya’’nti vuttaṃ. Esa nayo sesapadesupi.

Tattha jātarūparajatabhaṇḍesu kahāpaṇamāsakesu ca ekaṃ gaṇhato vā gaṇhāpayato vā ekā āpatti. Sahassaṃ cepi ekato gaṇhāti, gaṇhāpeti, vatthugaṇanāya āpattiyo. Mahāpaccariyaṃ pana kurundiyañca sithilabaddhāya thavikāya sithilapūrite vā bhājane rūpagaṇanāya āpatti. Ghanabaddhe pana ghanapūrite vā ekāva āpattīti vuttaṃ.

Upanikkhittasādiyane pana ‘‘idaṃ ayyassa hotū’’ti vutte sacepi cittena sādiyati, gaṇhitukāmo hoti, kāyena vā vācāya vā ‘‘nayidaṃ kappatī’’ti paṭikkhipati, anāpatti. Kāyavācāhi vā appaṭikkhipitvāpi suddhacitto hutvā ‘‘nayidaṃ amhākaṃ kappatī’’ti na sādiyati, anāpattiyeva. Tīsu dvāresu hi yena kenaci paṭikkhittaṃ paṭikkhittameva hoti. Sace pana kāyavācāhi appaṭikkhipitvā cittena adhivāseti, kāyavācāhi kattabbassa paṭikkhepassa akaraṇato akiriyasamuṭṭhānaṃ kāyadvāre ca vacīdvāre ca āpattiṃ āpajjati, manodvāre pana āpatti nāma natthi.


银与金
“金银”在这里是指黄金的名称。因为它的颜色与如来相似，所以说“被称为老师的颜色”。其意义是“被称为老师的颜色的金属，这就是金银”。而银在“海螺、石头、珊瑚、银、金”等等中被称为“银”。这里所指的任何与交易有关的东西，如钱币等都是有意的。因此在这里提到“钱币是金属制成的”之类的说法。在这里，钱币是指黄金制成的或是银制成的，或者是普通的。金属制成的则是由铜、铁等制成的。木制的则是用木材或是竹子等制成的，至少用椰子叶也可以。用蜡或树脂等制成的则是由蜡或树脂制成的。用漆或其他材料制成的则是由漆或其他材料制成的。无论在哪个地方，何时何地进行交易，最少包括骨头制成的、皮革制成的、树果种子制成的、被制成的或未被制成的所有物品都被包含在内。
因此，所有的银都是金银，金银的种类被称为金银的物品，所有的银都算作四种不应持有的物品。珍珠、宝石、琉璃、海螺、石头、珊瑚、红色的东西、米、七种谷物、奴隶、奴隶的田地、花、果实等都是不应持有的物品。被认为是有过失的物品包括：未被使用的、被使用的、被多种方式使用的、其他的药物等，这些都是应持有的物品。在这里，不应持有的物品是指为了自己的或是僧团、众生的利益而接受的。为了自己的利益而接受的不应持有的则属于过失。所有不应持有的物品都是为了所有人的利益而接受的。
“应当接受”是指应当接受。因为接受时会犯戒，因此在这里说“自己接受则犯戒”。同样的原则适用于其他地方。
在这里，关于金银的物品和钱币的物品，若是一个接受或被接受，则算作一项过失。即便是数量达到一千，也会因数量而犯戒。在大乘法中，关于金银的物品和其他物品的数量，若是数量达到一，则算作一项过失。
关于上面提到的物品，若是“愿意归于尊者”，即使心中同意，若是想要接受，若是用身体或语言拒绝，则不犯戒。若是用身体和语言拒绝而心中清净，则不接受“这对我们有利”。在三个门口，任何被拒绝的都是被拒绝的。若是用身体和语言拒绝而心中同意，则因身体和语言的拒绝而犯戒，而心中则不算犯戒。


Eko sataṃ vā sahassaṃ vā pādamūle ṭhapeti ‘‘tuyhidaṃ hotū’’ti, bhikkhū ‘‘nayidaṃ kappatī’’ti paṭikkhipati, upāsako pariccattaṃ mayā tumhākanti gato, añño tattha āgantvā pucchati – ‘‘kiṃ, bhante, ida’’nti? Yaṃ tena attanā ca vuttaṃ, taṃ ācikkhitabbaṃ. So ce vadati – ‘‘gopayissāmi, bhante, guttaṭṭhānaṃ dassethā’’ti, sattabhūmikampi pāsādaṃ abhiruhitvā ‘‘idaṃ guttaṭṭhāna’’nti ācikkhitabbaṃ, ‘‘idha nikkhipāhī’’ti na vattabbaṃ. Ettāvatā kappiyañca akappiyañca nissāya ṭhitaṃ hoti. Dvāraṃ pidahitvā rakkhantena vasitabbaṃ. Sace kiñci vikkāyikabhaṇḍaṃ pattaṃ vā cīvaraṃ vā āgacchati, ‘‘idaṃ gahessatha bhante’’ti vutte ‘‘upāsaka atthi amhākaṃ iminā attho, vatthu ca evarūpaṃ nāma saṃvijjati, kappiyakārako natthī’’ti vattabbaṃ. Sace so vadati, ‘‘ahaṃ kappiyakārako bhavissāmi, dvāraṃ vivaritvā dethā’’ti, dvāraṃ vivaritvā ‘‘imasmiṃ okāse ṭhapita’’nti vattabbaṃ, ‘‘idaṃ gaṇhā’’ti na vattabbaṃ. Evampi kappiyañca akappiyañca nissāya ṭhitameva hoti, so ce taṃ gahetvā tassa kappiyabhaṇḍaṃ deti, vaṭṭati. Sace adhikaṃ gaṇhāti, ‘‘na mayaṃ tava bhaṇḍaṃ gaṇhāma, ‘‘nikkhamāhī’’ti vattabbo.

Saṅghamajjhe nissajjitabbanti ettha yasmā rūpiyaṃ nāma akappiyaṃ, ‘‘tasmā nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā’’ti na vuttaṃ. Yasmā pana taṃ paṭiggahitamattameva na tena kiñci kappiyabhaṇḍaṃ cetāpitaṃ, tasmā upāyena paribhogadassanatthaṃ ‘‘saṅghamajjhe nissajjitabba’’nti vuttaṃ. Kappiyaṃ ācikkhitabbaṃ sappi vāti ‘‘pabbajitānaṃ sappi vā telaṃ vā vaṭṭati upāsakā’’ti evaṃ ācikkhitabbaṃ.

Rūpiyapaṭiggāhakaṃ ṭhapetvā sabbeheva paribhuñjitabbanti sabbehi bhājetvā paribhuñjitabbaṃ. Rūpiyapaṭiggāhakena bhāgo na gahetabbo. Aññesaṃ bhikkhūnaṃ vā ārāmikānaṃ vā pattabhāgampi labhitvā paribhuñjituṃ na vaṭṭati, antamaso makkaṭādīhi tato haritvā araññe ṭhapitaṃ vā tesaṃ hatthato gaḷitaṃ vā tiracchānagatapariggahitampi paṃsukūlampi na vaṭṭatiyeva, tato āhaṭena phāṇitena senāsanadhūpanampi na vaṭṭati. Sappinā vā telena vā padīpaṃ katvā dīpāloke nipajjituṃ kasiṇaparikammampi kātuṃ, potthakampi vācetuṃ na vaṭṭati. Telamadhuphāṇitehi pana sarīre vaṇaṃ makkhetuṃ na vaṭṭatiyeva. Tena vatthunā mañcapīṭhādīni vā gaṇhanti, uposathāgāraṃ vā bhojanasālaṃ vā karonti, paribhuñjituṃ na vaṭṭati. Chāyāpi gehaparicchedena ṭhitā na vaṭṭati, paricchedātikkantā āgantukattā vaṭṭati. Taṃ vatthuṃ vissajjetvā katena maggenapi setunāpi nāvāyapi uḷumpenapi gantuṃ na vaṭṭati, tena vatthunā khanāpitāya pokkharaṇiyā ubbhidodakaṃ pātuṃ vā paribhuñjituṃ vā na vaṭṭati. Anto udake pana asati aññaṃ āgantukaṃ udakaṃ vā vassodakaṃ vā paviṭṭhaṃ vaṭṭati. Kītāya yena udakena saddhiṃ kītā taṃ āgantukampi na vaṭṭati, taṃ vatthuṃ upanikkhepaṃ ṭhapetvā saṅgho paccaye paribhuñjati, tepi paccayā tassa na vaṭṭanti. Ārāmo gahito hoti, sopi paribhuñjituṃ na vaṭṭati. Yadi bhūmipi bījampi akappiyaṃ neva bhūmiṃ na phalaṃ paribhuñjituṃ vaṭṭati. Sace bhūmiṃyeva kiṇitvā aññāni bījāni ropitāni phalaṃ vaṭṭati, atha bījāni kiṇitvā kappiyabhūmiyaṃ ropitāni, phalaṃ na vaṭṭati, bhūmiyaṃ nisīdituṃ vā nipajjituṃ vā vaṭṭati.


Eko sataṃ vā sahassaṃ vā pādamūle ṭhapeti ‘‘tuyhidaṃ hotū’’ti, bhikkhū ‘‘nayidaṃ kappatī’’ti paṭikkhipati, upāsako pariccattaṃ mayā tumhākanti gato, añño tattha āgantvā pucchati – ‘‘kiṃ, bhante, ida’’nti? Yaṃ tena attanā ca vuttaṃ, taṃ ācikkhitabbaṃ. So ce vadati – ‘‘gopayissāmi, bhante, guttaṭṭhānaṃ dassethā’’ti, sattabhūmikampi pāsādaṃ abhiruhitvā ‘‘idaṃ guttaṭṭhāna’’nti ācikkhitabbaṃ, ‘‘idha nikkhipāhī’’ti na vattabbaṃ. Ettāvatā kappiyañca akappiyañca nissāya ṭhitaṃ hoti. Dvāraṃ pidahitvā rakkhantena vasitabbaṃ. Sace kiñci vikkāyikabhaṇḍaṃ pattaṃ vā cīvaraṃ vā āgacchati, ‘‘idaṃ gahessatha bhante’’ti vutte ‘‘upāsaka atthi amhākaṃ iminā attho, vatthu ca evarūpaṃ nāma saṃvijjati, kappiyakārako natthī’’ti vattabbaṃ. Sace so vadati, ‘‘ahaṃ kappiyakārako bhavissāmi, dvāraṃ vivaritvā dethā’’ti, dvāraṃ vivaritvā ‘‘imasmiṃ okāse ṭhapita’’nti vattabbaṃ, ‘‘idaṃ gaṇhā’’ti na vattabbaṃ. Evampi kappiyañca akappiyañca nissāya ṭhitameva hoti, so ce taṃ gahetvā tassa kappiyabhaṇḍaṃ deti, vaṭṭati. Sace adhikaṃ gaṇhāti, ‘‘na mayaṃ tava bhaṇḍaṃ gaṇhāma, ‘‘nikkhamāhī’’ti vattabbo.
Saṅghamajjhe nissajjitabbanti ettha yasmā rūpiyaṃ nāma akappiyaṃ, ‘‘tasmā nissajjitabbaṃ saṅghassa vā gaṇassa vā puggalassa vā’’ti na vuttaṃ. Yasmā pana taṃ paṭiggahitamattameva na tena kiñci kappiyabhaṇḍaṃ cetāpitaṃ, tasmā upāyena paribhogadassanatthaṃ ‘‘saṅghamajjhe nissajjitabba’’nti vuttaṃ. Kappiyaṃ ācikkhitabbaṃ sappi vāti ‘‘pabbajitānaṃ sappi vā telaṃ vā vaṭṭati upāsakā’’ti evaṃ ācikkhitabbaṃ.
Rūpiyapaṭiggāhakaṃ ṭhapetvā sabbeheva paribhuñjitabbanti sabbehi bhājetvā paribhuñjitabbaṃ. Rūpiyapaṭiggāhakena bhāgo na gahetabbo. Aññesaṃ bhikkhūnaṃ vā ārāmikānaṃ vā pattabhāgampi labhitvā paribhuñjituṃ na vaṭṭati, antamaso makkaṭādīhi tato haritvā araññe ṭhapitaṃ vā tesaṃ hatthato gaḷitaṃ vā tiracchānagatapariggahitampi paṃsukūlampi na vaṭṭatiyeva, tato āhaṭena phāṇitena senāsanadhūpanampi na vaṭṭati. Sappinā vā telena vā padīpaṃ katvā dīpāloke nipajjituṃ kasiṇaparikammampi kātuṃ, potthakampi vācetuṃ na vaṭṭati. Telamadhuphāṇitehi pana sarīre vaṇaṃ makkhetuṃ na vaṭṭatiyeva. Tena vatthunā mañcapīṭhādīni vā gaṇhanti, uposathāgāraṃ vā bhojanasālaṃ vā karonti, paribhuñjituṃ na vaṭṭati. Chāyāpi gehaparicchedena ṭhitā na vaṭṭati, paricchedātikkantā āgantukattā vaṭṭati. Taṃ vatthuṃ vissajjetvā katena maggenapi setunāpi nāvāyapi uḷumpenapi gantuṃ na vaṭṭati, tena vatthunā khanāpitāya pokkharaṇiyā ubbhidodakaṃ pātuṃ vā paribhuñjituṃ vā na vaṭṭati. Anto udake pana asati aññaṃ āgantukaṃ udakaṃ vā vassodakaṃ vā paviṭṭhaṃ vaṭṭati. Kītāya yena udakena saddhiṃ kītā taṃ āgantukampi na vaṭṭati, taṃ vatthuṃ upanikkhepaṃ ṭhapetvā saṅgho paccaye paribhuñjati, tepi paccayā tassa na vaṭṭanti. Ārāmo gahito hoti, sopi paribhuñjituṃ na vaṭṭati. Yadi bhūmipi bījampi akappiyaṃ neva bhūmiṃ na phalaṃ paribhuñjituṃ vaṭṭati. Sace bhūmiṃyeva kiṇitvā aññāni bījāni ropitāni phalaṃ vaṭṭati, atha bījāni kiṇitvā kappiyabhūmiyaṃ ropitāni, phalaṃ na vaṭṭati, bhūmiyaṃ nisīdituṃ vā nipajjituṃ vā vaṭṭati.


Sace so chaḍḍetīti yattha katthaci khipati, athāpi na chaḍḍeti, sayaṃ gahetvā gacchati, na vāretabbo. No ce chaḍḍetīti atha neva gahetvā gacchati, na chaḍḍeti, kiṃ mayhaṃ iminā byāpārenāti yena kāmaṃ pakkamati, tato yathāvuttalakkhaṇo rūpiyachaḍḍako sammannitabbo.

Yona chandāgatintiādīsu lobhavasena taṃ vatthuṃ attano vā karonto attānaṃ vā ukkaṃsento chandāgatiṃ nāma gacchati . Dosavasena ‘‘nevāyaṃ mātikaṃ jānāti, na vinaya’’nti paraṃ apasādento dosāgatiṃ nāma gacchati. Mohavasena muṭṭhapamuṭṭhassatibhāvaṃ āpajjanto mohāgatiṃ nāma gacchati. Rūpiyapaṭiggāhakassa bhayena chaḍḍetuṃ avisahanto bhayāgatiṃ nāma gacchati. Evaṃ akaronto na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchatīti veditabbo.

585.Animittaṃ katvāti nimittaṃ akatvā, akkhīni nimmīletvā nadiyā vā papāte vā vanagahane vā gūthaṃ viya anapekkhena patitokāsaṃ asamannāharantena pātetabbanti attho. Evaṃ jigucchitabbepi rūpiye bhagavā pariyāyena bhikkhūnaṃ paribhogaṃ ācikkhi. Rūpiyapaṭiggāhakassa pana kenaci pariyāyena tato uppannapaccayaparibhogo na vaṭṭati. Yathā cāyaṃ etassa na vaṭṭati, evaṃ asantasambhāvanāya vā kuladūsakakammena vā kuhanādīhi vā uppannapaccayā neva tassa na aññassa vaṭṭanti, dhammena samena uppannāpi appaccavekkhitvā paribhuñjituṃ na vaṭṭanti.

Cattāro hi paribhogā – theyyaparibhogo, iṇaparibhogo, dāyajjaparibhogo, sāmiparibhogoti. Tattha saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo ‘‘theyyaparibhogo’’ nāma. Sīlavato appaccavekkhitaparibhogo ‘‘iṇaparibhogo’’ nāma. Tasmā cīvaraṃ paribhoge paribhoge paccavekkhitabbaṃ, piṇḍapāto ālope ālope. Tathā asakkontena purebhattapacchābhattapurimayāmapacchimayāmesu. Sacassa appaccavekkhatova aruṇo uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati. Senāsanampi paribhoge paribhoge paccavekkhitabbaṃ, bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatā vaṭṭati, evaṃ santepi paṭiggahaṇe satiṃ katvā paribhoge akarontasseva āpatti, paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpatti.

Catubbidhā hi suddhi – desanāsuddhi, saṃvarasuddhi, pariyeṭṭhisuddhi, paccavekkhaṇasuddhīti. Tattha desanāsuddhi nāma pātimokkhasaṃvarasīlaṃ , tañhi desanāya sujjhanato ‘‘desanāsuddhī’’ti vuccati. Saṃvarasuddhi nāma indriyasaṃvarasīlaṃ, tañhi na puna evaṃ karissāmīti cittādhiṭṭhānasaṃvareneva sujjhanato ‘‘saṃvarasuddhī’’ti vuccati. Pariyeṭṭhisuddhi nāma ājīvapārisuddhisīlaṃ, tañhi anesanaṃ pahāya dhammena samena paccaye uppādentassa pariyesanāya suddhattā ‘‘pariyeṭṭhisuddhī’’ti vuccati. Paccavekkhaṇasuddhi nāma paccayaparibhogasannissitasīlaṃ, tañhi ‘‘paṭisaṅkhā yoniso cīvaraṃ paṭisevatī’’tiādinā (ma. ni. 1.23; a. ni. 

Sace so chaḍḍetīti yattha katthaci khipati, athāpi na chaḍḍeti, sayaṃ gahetvā gacchati, na vāretabbo. No ce chaḍḍetīti atha neva gahetvā gacchati, na chaḍḍeti, kiṃ mayhaṃ iminā byāpārenāti yena kāmaṃ pakkamati, tato yathāvuttalakkhaṇo rūpiyachaḍḍako sammannitabbo.
Yona chandāgatintiādīsu lobhavasena taṃ vatthuṃ attano vā karonto attānaṃ vā ukkaṃsento chandāgatiṃ nāma gacchati. Dosavasena ‘‘nevāyaṃ mātikaṃ jānāti, na vinaya’’nti paraṃ apasādento dosāgatiṃ nāma gacchati. Mohavasena muṭṭhapamuṭṭhassatibhāvaṃ āpajjanto mohāgatiṃ nāma gacchati. Rūpiyapaṭiggāhakassa bhayena chaḍḍetuṃ avisahanto bhayāgatiṃ nāma gacchati. Evaṃ akaronto na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchatīti veditabbo.
585. Animittaṃ katvāti nimittaṃ akatvā, akkhīni nimmīletvā nadiyā vā papāte vā vanagahane vā gūthaṃ viya anapekkhena patitokāsaṃ asamannāharantena pātetabbanti attho. Evaṃ jigucchitabbepi rūpiye bhagavā pariyāyena bhikkhūnaṃ paribhogaṃ ācikkhi. Rūpiyapaṭiggāhakassa pana kenaci pariyāyena tato uppannapaccayaparibhogo na vaṭṭati. Yathā cāyaṃ etassa na vaṭṭati, evaṃ asantasambhāvanāya vā kuladūsakakammena vā kuhanādīhi vā uppannapaccayā neva tassa na aññassa vaṭṭanti, dhammena samena uppannāpi appaccavekkhitvā paribhuñjituṃ na vaṭṭanti.
Cattāro hi paribhogā – theyyaparibhogo, iṇaparibhogo, dāyajjaparibhogo, sāmiparibhogoti. Tattha saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo ‘‘theyyaparibhogo’’ nāma. Sīlavato appaccavekkhitaparibhogo ‘‘iṇaparibhogo’’ nāma. Tasmā cīvaraṃ paribhoge paribhoge paccavekkhitabbaṃ, piṇḍapāto ālope ālope. Tathā asakkontena purebhattapacchābhattapurimayāmapacchimayāmesu. Sacassa appaccavekkhatova aruṇo uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati. Senāsanampi paribhoge paribhoge paccavekkhitabbaṃ, bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatā vaṭṭati, evaṃ santepi paṭiggahaṇe satiṃ katvā paribhoge akarontasseva āpatti, paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpatti.
Catubbidhā hi suddhi – desanāsuddhi, saṃvarasuddhi, pariyeṭṭhisuddhi, paccavekkhaṇasuddhīti. Tattha desanāsuddhi nāma pātimokkhasaṃvarasīlaṃ, tañhi desanāya sujjhanato ‘‘desanāsuddhī’’ti vuccati. Saṃvarasuddhi nāma indriyasaṃvarasīlaṃ, tañhi na puna evaṃ karissāmīti cittādhiṭṭhānasaṃvareneva sujjhanato ‘‘saṃvarasuddhī’’ti vuccati. Pariyeṭṭhisuddhi nāma ājīvapārisuddhisīlaṃ, tañhi anesanaṃ pahāya dhammena samena paccaye uppādentassa pariyesanāya suddhattā ‘‘pariyeṭṭhisuddhī’’ti vuccati. Paccavekkhaṇasuddhi nāma paccayaparibhogasannissitasīlaṃ, tañhi ‘‘paṭisaṅkhā yoniso cīvaraṃ paṭisevatī’’tiādinā.

6.58) nayena vuttena paccavekkhaṇena sujjhanato ‘‘paccavekkhaṇasuddhī’’ti vuccati. Tena vuttaṃ – ‘‘paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpattī’’ti.

Sattannaṃ sekkhānaṃ paccayaparibhogo dāyajjaparibhogo nāma, te hi bhagavato puttā, tasmā pitusantakānaṃ paccayānaṃ dāyādā hutvā te paccaye paribhuñjanti. Kiṃ pana te bhagavato paccaye paribhuñjanti, gihīnaṃ paccaye paribhuñjantīti? Gihīhi dinnāpi bhagavatā anuññātattā bhagavato santakā honti, tasmā te bhagavato paccaye paribhuñjantīti (ma. ni. 

如果他舍弃,即随处丢弃,即使他不舍弃,自己拿走,也不应阻止。如果他不舍弃,即既不拿走也不丢弃,想"这与我何干"而随意离开,那么应该指定一个具有上述特征的人来舍弃金银。
在"不应偏袒"等中,因贪欲而把那物据为己有或抬高自己,这叫做偏袒。因嗔恨而贬低他人说"此人既不懂戒律也不懂律藏",这叫做嗔恨。因愚痴而变得糊涂健忘,这叫做愚痴。因害怕接受金银者而不敢舍弃,这叫做恐惧。不这样做的人应该被认为是不偏袒、不嗔恨、不愚痴、不恐惧的。
585. "不做记号"是指不做标记,闭上眼睛,像丢粪便一样不在意地丢到河里或悬崖或密林中,不注意落下的地方。即使对如此令人厌恶的金银,世尊也间接地指示比丘们如何使用。但对于接受金银者,无论以何种方式从中获得的资具都不允许使用。就像这对他不允许一样,通过虚假的尊敬或破坏家庭或欺骗等方式获得的资具,既不允许他使用也不允许其他人使用,即使是如法平等获得的,不经观察也不允许使用。
有四种受用:偷盗受用、负债受用、继承受用、主人受用。其中,即使坐在僧团中受用的破戒者的受用叫做"偷盗受用"。持戒者未经观察的受用叫做"负债受用"。因此应该在每次使用衣服时观察,在每一口食物时观察。如果做不到这样,应该在饭前饭后、前夜后夜观察。如果他不观察就天亮了,就处于负债受用的状态。住处也应该在每次使用时观察,药品在接受和使用时都应该注意因缘。即使这样,在接受时注意而在使用时不注意的人也有罪,但在接受时不注意而在使用时注意的人则无罪。
有四种清净:忏悔清净、防护清净、寻求清净、观察清净。其中,忏悔清净是指别解脱戒,因为通过忏悔而清净,所以叫做"忏悔清净"。防护清净是指根律仪戒,因为通过决意"我不再这样做"的心的防护而清净,所以叫做"防护清净"。寻求清净是指活命遍净戒,因为舍弃不正当的寻求而如法平等地获得资具,通过寻求而清净,所以叫做"寻求清净"。观察清净是指资具依止戒,因为通过"如理思维而受用衣服"等方式所说的观察而清净,所以叫做"观察清净"。因此说:"在接受时不注意而在使用时注意的人则无罪。"
七有学的资具受用叫做"继承受用",因为他们是世尊的儿子,所以作为父亲所有资具的继承人而受用那些资具。但他们是受用世尊的资具还是在家人的资具呢?即使是在家人布施的,因为是世尊允许的,所以成为世尊所有的,因此他们是受用世尊的资具。

1.29) veditabbaṃ, dhammadāyādasuttañcettha sādhakaṃ.

Khīṇāsavānaṃ paribhogo sāmiparibhogo nāma, te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjantīti. Imesu paribhogesu sāmiparibhogo ca dāyajjaparibhogo ca sabbesampi vaṭṭati. Iṇaparibhogo na vaṭṭati, theyyaparibhoge kathāyeva natthi.

Aparepi cattāro paribhogā – lajjiparibhogo, alajjiparibhogo, dhammiyaparibhogo, adhammiyaparibhogoti.

Tattha alajjino lajjinā saddhiṃ paribhogo vaṭṭati, āpattiyā na kāretabbo. Lajjino alajjinā saddhiṃ yāva na jānāti, tāva vaṭṭati. Ādito paṭṭhāya hi alajjī nāma natthi, tasmā yadāssa alajjībhāvaṃ jānāti tadā vattabbo ‘‘tumhe kāyadvāre ca vacīdvāre ca vītikkamaṃ karotha, taṃ appatirūpaṃ mā evamakatthā’’ti. Sace anādiyitvā karotiyeva, yadi tena saddhiṃ paribhogaṃ karoti, sopi alajjīyeva hoti. Yopi attano bhārabhūtena alajjinā saddhiṃ paribhogaṃ karoti, sopi nivāretabbo. Sace na oramati, ayampi alajjīyeva hoti. Evaṃ eko alajjī alajjīsatampi karoti. Alajjino pana alajjināva saddhiṃ paribhoge āpatti nāma natthi. Lajjino lajjinā saddhiṃ paribhogo dvinnaṃ khattiyakumārānaṃ suvaṇṇapātiyaṃ bhojanasadisoti.

Dhammiyādhammiyaparibhogo paccayavasena veditabbo. Tattha sace puggalopi alajjī piṇḍapātopi adhammiyo, ubho jegucchā. Puggalo alajjī piṇḍapāto dhammiyo, puggalaṃ jigucchitvā piṇḍapāto na gahetabbo. Mahāpaccariyaṃ pana dussīlo saṅghato uddesabhattādīni labhitvā saṅghasseva deti, etāni yathādānameva gatattā vaṭṭantīti vuttaṃ. Puggalo lajjī piṇḍapāto adhammiyo, piṇḍapāto jeguccho na gahetabbo. Puggalo lajjī, piṇḍapātopi dhammiyo, vaṭṭati.

Apare dve paggahā; dve ca paribhogā – lajjipaggaho, alajjipaggaho; dhammaparibhogo āmisaparibhogoti.

Tattha alajjino lajjiṃ paggahetuṃ vaṭṭati, na so āpattiyā kāretabbo. Sace pana lajjī alajjiṃ paggaṇhāti, anumodanāya ajjhesati, dhammakathāya ajjhesati, kulesu upatthambheti . Itaropi ‘‘amhākaṃ ācariyo īdiso ca īdiso cā’’ti tassa parisati vaṇṇaṃ bhāsati, ayaṃ sāsanaṃ osakkāpeti antaradhāpetīti veditabbo.

Dhammaparibhoga-āmisaparibhogesu pana yattha āmisaparibhogo vaṭṭati, tattha dhammaparibhogopi vaṭṭati. Yo pana koṭiyaṃ ṭhito gantho tassa puggalassa accayena nassissati, taṃ dhammānuggahena uggaṇhituṃ vaṭṭatīti vuttaṃ.

Tatridaṃ vatthu – mahābhaye kira ekasseva bhikkhuno mahāniddeso paguṇo ahosi. Atha catunikāyikatissattherassa upajjhāyo mahātipiṭakatthero nāma mahārakkhitattheraṃ āha – ‘‘āvuso mahārakkhita, etassa santike mahāniddesaṃ gaṇhāhī’’ti. ‘‘Pāpo kirāyaṃ, bhante, na gaṇhāmī’’ti. ‘‘Gaṇhāvuso, ahaṃ te santike nisīdissāmī’’ti. ‘‘Sādhu, bhante, tumhesu nisinnesu gaṇhissāmī’’ti paṭṭhapetvā rattindivaṃ nirantaraṃ pariyāpuṇanto osānadivase heṭṭhāmañce itthiṃ disvā ‘‘bhante, sutaṃyeva me pubbe, sacāhaṃ evaṃ jāneyyaṃ, na īdisassa santike dhammaṃ pariyāpuṇeyya’’nti āha. Tassa pana santike bahū mahātherā uggaṇhitvā mahāniddesaṃ patiṭṭhāpesuṃ.



1.29) 应该知道，这里提到的《法继承者经》是合适的。
对于已灭尽烦恼者的受用叫做“主人受用”，因为他们因过去的贪欲而成为主人的子孙，所以享用这些受用。在这些受用中，主人受用和继承受用都适用。负债受用不适用，偷盗受用则没有讨论。
还有另外四种受用——羞耻受用、不羞耻受用、法受用、非法受用。
在这里，不羞耻者与羞耻者的受用是适用的，但因违犯而不应受罚。不羞耻者与羞耻者之间，只要不知道羞耻，就适用。从一开始就没有不羞耻者，因此当他知道自己不羞耻时，就应该说：“你们应当在身体和语言的门口犯错，那是微不足道的，不要这样做。”如果他在没有开始的情况下就这样做，并且与他一起享用，他仍然是不羞耻的。若他以自己的负担与不羞耻者一起享用，他也应当被阻止。如果他不低下头，他也是不羞耻的。因此，即使一个不羞耻者做了不羞耻的事。对于不羞耻者，与不羞耻者一起享用没有罪。羞耻者与羞耻者的受用在两位王子之间是黄金器皿般的饮食。
法受用与非法受用应根据因缘来理解。如果某人是一个不羞耻的乞食者，而又是非法的，那么两者都令人厌恶。不羞耻的乞食者是法的，因厌恶而不应接受乞讨。至于大德者，若他是恶行者，获得了僧团的供养，则应归还给僧团，因其如法而来。
另外还有两种接受；还有两种受用——羞耻接受、不羞耻接受；法受用与食物受用。
在这里，不羞耻者应当接受羞耻者的供养，但他不应因违犯而受罚。如果羞耻者接受不羞耻者的供养，便应当以欢喜心来接受，或在法谈中接受，或在家庭中给予支持。其他人也会说：“我们的老师如此如此”，这会使他的教义被抛弃而消失。
在法受用与食物受用中，若食物受用适用，则法受用也适用。若某人站在角落，若他不注意，他的法则将会消失，因此应当通过法的教导来学习。
这里有一个故事——在大恐惧中，曾有一位比丘有过重大的教导。于是，四位僧团的长老，名叫大护持者的上师对大提比丘说：“朋友大护持，应该在他面前接受这个重要的教导。”他说：“这可怕，我不接受。”他说：“接受吧，朋友，我会在你面前坐着。”他回答：“好吧，师父，您坐着时我会接受。”于是，他在晚上不断地学习，直到某天看到一位女人在下面，他说：“师父，我以前听说过，如果我知道这样，就不会在这样的情况下学习法。”在他面前有许多大长老学习并建立了重要的教导。

586.Rūpiye rūpiyasaññīti ettha sabbampi jātarūparajataṃ rūpiyasaṅgahameva gatanti veditabbaṃ.

Rūpiye vematikoti ‘‘suvaṇṇaṃ nu kho, kharapattaṃ nu kho’’tiādinā nayena saṃsayajāto.

Rūpiye arūpiyasaññīti suvaṇṇādīsu kharapattādisaññī. Apica puññakāmā rājorodhādayo bhattakhajjakagandhapiṇḍādīsu pakkhipitvā hiraññasuvaṇṇaṃ denti, coḷabhikkhāya carantānaṃ dassante baddhakahāpaṇādīhiyeva saddhiṃ coḷakāni denti, bhikkhū bhattādisaññāya vā coḷakasaññāya vā paṭiggaṇhanti, evampi rūpiye arūpiyasaññī rūpiyaṃ gaṇhātīti veditabbo. Paṭiggaṇhantena pana ‘‘imasmiṃ gehe idaṃ laddha’’nti sallakkhetabbaṃ. Yena hi assatiyā dinnaṃ hoti, so satiṃ paṭilabhitvā puna āgacchati, athassa vattabbaṃ – ‘‘tava coḷakaṃ passāhī’’ti. Sesamettha uttānatthameva.

Samuṭṭhānādīsu chasamuṭṭhānaṃ, siyā kiriyaṃ gahaṇena āpajjanato, siyā akiriyaṃ paṭikkhepassa akaraṇato rūpiyaaññavādakaupassutisikkhāpadāni hi tīṇi ekaparicchedāni, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Rūpiyasikkhāpadavaṇṇanā niṭṭhitā.

9. Rūpiyasaṃvohārasikkhāpadavaṇṇanā

587.Tena samayenāti rūpiyasaṃvohārasikkhāpadaṃ. Tattha nānappakārakanti katākatādivasena anekavidhaṃ. Rūpiyasaṃvohāranti jātarūparajataparivattanaṃ. Samāpajjantīti paṭiggahaṇasseva paṭikkhitattā paṭiggahitaparivattane dosaṃ apassantā karonti.



586. "对金银有金银想"中,应知所有的金和银都被归类为金银。
"对金银有疑虑"是指产生"这是金还是铜板"等疑问。
"对金银有非金银想"是指对金等有铜板等想。此外,想要积福德的王室成员等人会在饭食、点心、香料团等中放入金银赠送,或者在布施衣物时连同钱币一起给予,比丘们以为是饭食或衣物而接受,这样也算是对金银有非金银想而接受金银。接受时应该注意"在这个家里得到了这个"。如果有人无意中给予,他回想起来再次来访时,应该对他说:"请看你的衣物。"其余的内容很明显。
关于起因等,有六种起因,有时是作为,因为通过接受而违犯;有时是不作为,因为不拒绝。金银、说别话、窃听等三条戒是同一范畴的,非想解脱,非心所,制定罪,身业语业,三心,三受。
金银学处的解释已结束。
9. 金银交易学处的解释
587. "那时"是金银交易学处。其中"各种各样的"是指通过已做未做等方式的多种。"金银交易"是指金银的交换。"从事"是指因为只禁止接受,所以看不到交换已接受之物的过失而去做。

589.Sīsūpagantiādīsu sīsaṃ upagacchatīti sīsūpagaṃ, potthakesu pana ‘‘sīsūpaka’’nti likhitaṃ, yassa kassaci sīsālaṅkārassetaṃ adhivacanaṃ. Esa nayo sabbattha. Katena katantiādīsu suddho rūpiyasaṃvohāroyeva.

Rūpiye rūpiyasaññītiādimhi purimasikkhāpade vuttavatthūsu nissaggiyavatthunā nissaggiyavatthuṃ cetāpentassa mūlaggahaṇe purimasikkhāpadena nissaggiyaṃ pācittiyaṃ, aparāparaparivattane iminā nissaggiyapācittiyameva. Nissaggiyavatthunā dukkaṭavatthuṃ vā kappiyavatthuṃ vā cetāpentassapi eseva nayo. Yo hi ayaṃ arūpiye rūpiyasaññī rūpiyaṃ cetāpetītiādi dutiyo tiko vutto, tassānulomattā avuttopi ayamaparopi rūpiye rūpiyasaññī arūpiyaṃ cetāpetītiādi tiko veditabbo. Attano vā hi arūpiyena parassa rūpiyaṃ cetāpeyya attano vā rūpiyena parassa arūpiyaṃ, ubhayathāpi rūpiyasaṃvohāro katoyeva hoti, tasmā pāḷiyaṃ ekantena rūpiyapakkhe ekoyeva tiko vuttoti.

Dukkaṭavatthunā pana nissaggiyavatthuṃ cetāpentassa mūlaggahaṇe purimasikkhāpadena dukkaṭaṃ, pacchā parivattane iminā nissaggiyaṃ pācittiyaṃ, garukassa cetāpitattā. Dukkaṭavatthunā dukkaṭavatthumeva, kappiyavatthuṃ vā cetāpentassa mūlaggahaṇe purimasikkhāpadena dukkaṭaṃ, pacchā parivattanepi iminā dukkaṭameva. Kasmā? Akappiyavatthunā cetāpitattā. Andhakaṭṭhakathāyaṃ pana ‘‘sace kayavikkayaṃ samāpajjeyya, nissaggiyaṃ pācittiya’’nti bhāsitaṃ, taṃ dubbhāsitaṃ. Kasmā? Na hi dānaggahaṇato añño kayavikkayo nāma atthi, kayavikkayasikkhāpadañca kappiyavatthunā kappiyavatthuparivattanameva sandhāya vuttaṃ, tañca kho aññatra sahadhammikehi. Idaṃ sikkhāpadaṃ rūpiyena ca rūpiyārūpiyacetāpanaṃ arūpiyena ca rūpiyacetāpanaṃ. Dukkaṭavatthunā pana dukkaṭavatthuno cetāpanaṃ neva idha na tattha pāḷiyaṃ vuttaṃ, na cettha anāpatti bhavituṃ arahati. Tasmā yatheva dukkaṭavatthuno paṭiggahaṇe dukkaṭaṃ, tatheva tassa vā tena vā cetāpanepi dukkaṭaṃ yuttanti bhagavato adhippāyaññūhi vuttaṃ.

Kappiyavatthunā pana nissaggiyavatthuṃ cetāpentassa mūlaggahaṇe purimasikkhāpadena anāpatti, pacchā parivattane iminā nissaggiyaṃ pācittiyaṃ. Vuttañhetaṃ – ‘‘arūpiye arūpiyasaññī rūpiyaṃ cetāpeti nissaggiyaṃ pācittiya’’nti . Teneva kappiyavatthunā dukkaṭavatthuṃ cetāpentassa mūlapaṭiggahaṇe tatheva anāpatti, pacchā parivattane iminā dukkaṭaṃ. Kasmā? Akappiyassa cetāpitattā. Kappiyavatthunā pana kappiyavatthuṃ aññatra sahadhammikehi cetāpentassa mūlaggahaṇe purimasikkhāpadena anāpatti, pacchā parivattane upari kayavikkayasikkhāpadena nissaggiyaṃ pācittiyaṃ. Kayavikkayaṃ mocetvā gaṇhantassa uparisikkhāpadenapi anāpatti, vaḍḍhiṃ payojentassa dukkaṭaṃ.

Imassa ca rūpiyasaṃvohārassa garukabhāvadīpakaṃ idaṃ pattacatukkaṃ veditabbaṃ. Yo hi rūpiyaṃ uggaṇhitvā tena ayabījaṃ samuṭṭhāpeti, taṃ koṭṭāpetvā tena lohena pattaṃ kāreti, ayaṃ patto mahāakappiyo nāma, na sakkā kenaci upāyena kappiyo kātuṃ. Sace hi taṃ vināsetvā thālakaṃ kāreti, tampi akappiyaṃ. Vāsiṃ kāreti, tāya chinnaṃ dantakaṭṭhampi akappiyaṃ. Baḷisaṃ kāroti, tena māritā macchāpi akappiyā. Vāsiphalaṃ tāpetvā udakaṃ vā khīraṃ vā uṇhāpeti, tampi akappiyameva.


589. 在"头饰"等词中,"头饰"是指戴在头上的东西,在书中写作"头饰",这是任何头部装饰品的代称。其他地方也是如此。在"已做的与已做的"等词中,只是纯粹的金银交易。
在"对金银有金银想"等词中,对于前学处中提到的事物,用不应持有的物品换取不应持有的物品者,在接受时依前学处犯舍忏,在后来交换时依此学处犯舍忏。用不应持有的物品换取应当舍弃的物品或允许持有的物品者也是如此。因为这里说的第二组"对非金银有金银想而换取金银"等是与之相应的,所以虽然没有提到,也应该理解还有"对金银有金银想而换取非金银"等一组。无论是用自己的非金银换取他人的金银,还是用自己的金银换取他人的非金银,都是进行了金银交易,所以在经文中只提到了金银方面的一组。
用应当舍弃的物品换取不应持有的物品者,在接受时依前学处犯突吉罗,在后来交换时依此学处犯舍忏,因为换取了重物。用应当舍弃的物品换取应当舍弃的物品或允许持有的物品者,在接受时依前学处犯突吉罗,在后来交换时依此学处也犯突吉罗。为什么?因为用不允许的物品换取。但在安达迦注释中说:"如果从事买卖,犯舍忏。"这是说得不好。为什么?因为除了给予和接受外没有所谓的买卖,而买卖学处是针对用允许持有的物品换取允许持有的物品而说的,而且是除了同修以外。这条学处是关于用金银换取金银和非金银,以及用非金银换取金银。用应当舍弃的物品换取应当舍弃的物品,既不在这里也不在那里的经文中提到,也不应该无罪。因此,正如接受应当舍弃的物品犯突吉罗一样,用它换取或用它来换取也应该犯突吉罗,这是了解世尊意图的人所说的。
用允许持有的物品换取不应持有的物品者,在接受时依前学处无罪,在后来交换时依此学处犯舍忏。因为说:"对非金银有非金银想而换取金银,犯舍忏。"同样,用允许持有的物品换取应当舍弃的物品者,在接受时同样无罪,在后来交换时依此学处犯突吉罗。为什么?因为换取了不允许的物品。用允许持有的物品换取允许持有的物品者,除了同修以外,在接受时依前学处无罪,在后来交换时依后面的买卖学处犯舍忏。避免买卖而接受的,依后面的学处也无罪,收取利息的犯突吉罗。
应该知道这个四种钵的例子说明了这种金银交易的严重性。如果有人接受金银,用它制造铁种子,把它锻造成钵,这种钵叫做大不允许,无法用任何方法使之允许。如果把它毁坏做成碗,那也是不允许的。做成刀,用它切的牙签也是不允许的。做成鱼钩,用它钓的鱼也是不允许的。用刀加热水或奶,那也是不允许的。


Yo pana rūpiyaṃ uggaṇhitvā tena pattaṃ kiṇāti, ayampi patto akappiyo. ‘‘Pañcannampi sahadhammikānaṃ na kappatī’’ti mahāpaccariyaṃ vuttaṃ. Sakkā pana kappiyo kātuṃ, so hi mūle mūlasāmikānaṃ patte ca pattasāmikānaṃ dinne kappiyo hoti. Kappiyabhaṇḍaṃ datvā gahetvā paribhuñjituṃ vaṭṭati.

Yopi rūpiyaṃ uggaṇhāpetvā kappiyakārakena saddhiṃ kammārakulaṃ gantvā pattaṃ disvā ‘‘ayaṃ mayhaṃ ruccatī’’ti vadati. Kappiyakārako ca taṃ rūpiyaṃ datvā kammāraṃ saññāpeti, ayampi patto kappiyavohārena gahitopi dutiyapattasadisoyeva, mūlassa sampaṭicchitattā akappiyo. Kasmā sesānaṃ na kappatīti? Mūlassa anissaṭṭhattā.

Yo pana rūpiyaṃ asampaṭicchitvā ‘‘therassa pattaṃ kiṇitvā dehī’’ti pahitakappiyakārakena saddhiṃ kammārakulaṃ gantvā pattaṃ disvā ‘‘ime kahāpaṇe gahetvā imaṃ dehī’’ti kahāpaṇe dāpetvā gahito, ayaṃ patto etasseva bhikkhuno na vaṭṭati dubbicāritattā, aññesaṃ pana vaṭṭati, mūlassa asampaṭicchitattā.

Mahāsumattherassa kira upajjhāyo anuruddhatthero nāma ahosi. So attano evarūpaṃ pattaṃ sappissa pūretvā saṅghassa nissajji. Tipiṭakacūḷanāgattherassapi saddhivihārikānaṃ evarūpo patto ahosi. Taṃ theropi sappissa pūrāpetvā saṅghassa nissajjāpesīti. Idaṃ akappiyapattacatukkaṃ.

Sace pana rūpiyaṃ asampaṭicchitvā ‘‘therassa pattaṃ kiṇitvā dehī’’ti pahitakappiyakārakena saddhiṃ kammārakulaṃ gantvā pattaṃ disvā ‘‘ayaṃ mayhaṃ ruccatī’’ti vā ‘‘imāhaṃ gahessāmī’’ti vā vadati, kappiyakārako ca taṃ rūpiyaṃ datvā kammāraṃ saññāpeti, ayaṃ patto sabbakappiyo buddhānampi paribhogārahoti.

591.Arūpiye rūpiyasaññīti kharapattādīsu suvaṇṇādisaññī. Āpatti dukkaṭassāti sace tena arūpiyaṃ cetāpeti dukkaṭāpatti hoti. Esa nayo vematike. Arūpiyasaññissa pana pañcahi sahadhammikehi saddhi ‘‘idaṃ gahetvā idaṃ dethā’’ti kayavikkayaṃ karontassāpi anāpatti. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Rūpiyasaṃvohārasikkhāpadavaṇṇanā niṭṭhitā.

10. Kayavikkayasikkhāpadavaṇṇanā

593.Tenasamayenāti kayavikkayasikkhāpadaṃ. Tattha kati hipi tyāyanti kati te ayaṃ, hikāro panettha padapūraṇo, pikāro garahāyaṃ, ayaṃ dubbalasaṅghāṭi tava kati divasāni bhavissatīti attho. Atha vā katihampi tyāyantipi pāṭho. Tattha katihanti kati ahāni, kati divasānīti vuttaṃ hoti. Sesaṃ vuttanayameva. Katihipi myāyanti idampi eteneva nayena veditabbaṃ. Gihīpi naṃ gihissāti ettha nanti nāmatthe nipāto, gihī nāma gihissāti vuttaṃ hoti.

594.Nānappakārakanti cīvarādīnaṃ kappiyabhaṇḍānaṃ vasena anekavidhaṃ. Tenevassa padabhājane cīvaraṃ ādiṃ katvā dasikasuttapariyosānaṃ kappiyabhaṇḍameva dassitaṃ. Akappiyabhaṇḍaparivattanañhi kayavikkayasaṅgahaṃ na gacchati. Kayavikkayanti kayañceva vikkayañca. ‘‘Iminā imaṃ dehī’’tiādinā hi nayena parassa kappiyabhaṇḍaṃ gaṇhanto kayaṃ samāpajjati, attano kappiyabhaṇḍaṃ dento vikkayaṃ .



如果有人接受金银,用它买钵,这种钵也是不允许的。在《大注》中说:"对五种同修也是不允许的。"但是可以使之允许,如果把钱还给原主,把钵还给钵主,就成为允许的。给予允许持有的物品后可以接受使用。
如果有人让人接受金银,和执事人一起去铁匠家,看到钵后说"我喜欢这个",执事人给了那些金银让铁匠同意,这种钵虽然是通过允许的交易获得的,也和第二种钵一样,因为接受了金钱所以是不允许的。为什么对其他人不允许?因为金钱没有舍弃。
如果有人不接受金银,派遣执事人说"给长老买钵",和执事人一起去铁匠家,看到钵后说"拿这些钱给我这个",让给了钱后获得,这种钵对这位比丘因为考虑不周而不允许,但对其他人允许,因为没有接受金钱。
据说大须摩长老的戒师名叫阿努律陀长老。他把这样的钵装满酥油后舍给僧团。三藏小龙长老的弟子们也有这样的钵。长老也让他们装满酥油后舍给僧团。这是四种不允许的钵。
如果有人不接受金银,派遣执事人说"给长老买钵",和执事人一起去铁匠家,看到钵后说"我喜欢这个"或"我要拿这个",执事人给了那些金银让铁匠同意,这种钵是完全允许的,连佛陀也可以使用。
591. "对非金银有金银想"是指对铜板等有金等想。"犯突吉罗"是指如果用它换取非金银就犯突吉罗。对有疑虑的也是如此。对有非金银想的,即使和五种同修进行"拿这个给这个"的买卖也无罪。其余的很明显。
六种起因,作为,非想解脱,非心所,制定罪,身业语业,三心,三受。
金银交易学处的解释结束。
10. 买卖学处的解释
593. "那时"是买卖学处。其中"你这个多少天"的意思是这个破旧的僧伽梨衣你还能用多少天。或者读作"你这个多少天",其中"多少天"就是多少日子。其余如前所说。"我这个多少天"也应以同样方式理解。"在家人给在家人"中,"给"是名词意义的不变词,意思是说"在家人名叫在家人"。
594. "各种各样的"是指通过衣服等允许持有的物品的多种。因此在其词义解释中,从衣服开始到线绳结束都只列举了允许持有的物品。因为不允许持有的物品的交换不包括在买卖中。"买卖"是买和卖。以"用这个给这个"等方式接受他人允许持有的物品是买,给予自己允许持有的物品是卖。

595.Ajjhācaratīti abhibhavitvā carati, vītikkamavācaṃ bhāsatīti attho. Yato kayitañca hoti vikkayitañcāti yadā kayitañca hoti parabhaṇḍaṃ attano hatthagataṃ karontena, vikkītañca attano bhaṇḍaṃ parahatthagataṃ karontena. ‘‘Iminā ima’’ntiādivacanānurūpato pana pāṭhe paṭhamaṃ attano bhaṇḍaṃ dassitaṃ.

Nissajjitabbanti evaṃ parassa hatthato kayavasena gahitakappiyabhaṇḍaṃ nissajjitabbaṃ. Ayañhi kayavikkayo ṭhapetvā pañca sahadhammike avasesehi gihipabbajitehi antamaso mātāpitūhipi saddhiṃ na vaṭṭati.

Tatrāyaṃ vinicchayo – vatthena vā vatthaṃ hotu bhattena vā bhattaṃ, yaṃ kiñci kappiyaṃ ‘‘iminā imaṃ dehī’’ti vadati, dukkaṭaṃ. Evaṃ vatvā mātuyāpi attano bhaṇḍaṃ deti, dukkaṭaṃ. ‘‘Iminā imaṃ dehī’’ti vutto vā ‘‘imaṃ dehi, imaṃ te dassāmī’’ti vatvā vā mātuyāpi bhaṇḍaṃ attanā gaṇhāti, dukkaṭaṃ. Attano bhaṇḍe parahatthaṃ parabhaṇḍe ca attano hatthaṃ sampatte nissaggiyaṃ. Mātaraṃ pana pitaraṃ vā ‘‘imaṃ dehī’’ti vadato viññatti na hoti. ‘‘Imaṃ gaṇhāhī’’ti vadato saddhādeyyavinipātanaṃ na hoti. Aññātakaṃ ‘‘imaṃ dehī’’ti vadato viññatti hoti. ‘‘Imaṃ gaṇhāhī’’ti vadato saddhādeyyavinipātanaṃ hoti. ‘‘Iminā imaṃ dehī’’ti kayavikkayaṃ āpajjato nissaggiyaṃ. Tasmā kappiyabhaṇḍaṃ parivattentena mātāpitūhipi saddhiṃ kayavikkayaṃ aññātakehi saddhiṃ tisso āpattiyo mocentena parivattetabbaṃ.

Tatrāyaṃ parivattanavidhi – bhikkhussa pātheyyataṇḍulā honti, so antarāmagge bhattahatthaṃ purisaṃ disvā ‘‘amhākaṃ taṇḍulā atthi, na ca no imehi attho, bhattena pana attho’’ti vadati. Puriso taṇḍule gahetvā bhattaṃ deti, vaṭṭati. Tissopi āpattiyo na honti. Antamaso nimittakammamattampi na hoti. Kasmā? Mūlassa atthitāya. Parato ca vuttameva ‘‘idaṃ amhākaṃ atthi, amhākañca iminā ca iminā ca atthoti bhaṇatī’’ti. Yo pana evaṃ akatvā ‘‘iminā imaṃ dehī’’ti parivatteti; yathāvatthukameva . Vighāsādaṃ disvā ‘‘imaṃ odanaṃ bhuñjitvā, rajanaṃ vā dārūni vā āharā’’ti vadati, rajanachalligaṇanāya dārugaṇanāya ca nissaggiyāni honti. ‘‘Imaṃ odanaṃ bhuñjitvā idaṃ nāma karothā’’ti dantakārādīhi sippikehi dhamakaraṇādīsu taṃ taṃ parikkhāraṃ kāreti, rajakehi vā vatthaṃ dhovāpeti; yathāvatthukameva. Nhāpitena kese chindāpeti, kammakārehi navakammaṃ kāreti; yathāvatthukameva. Sace pana ‘‘idaṃ bhattaṃ bhuñjitvā idaṃ karothā’’ti na vadati ‘‘idaṃ bhattaṃ bhuñja bhuttosi bhuñjissasi, idaṃ nāma karohī’’ti vadati, vaṭṭati. Ettha ca kiñcāpi vatthadhovane vā kesacchedane vā bhūmisodhanādinavakamme vā parabhaṇḍaṃ attano hatthagataṃ nissajjitabbaṃ nāma natthi. Mahāaṭṭhakathāyaṃ pana daḷhaṃ katvā vuttattā na sakkā etaṃ paṭikkhipituṃ, tasmā yathā nissaggiyavatthumhi paribhutte vā naṭṭhe vā pācittiyaṃ deseti, evamidhāpi desetabbaṃ.

596.Kayavikkaye kayavikkayasaññītiādimhi yo kayavikkayaṃ samāpajjati, so tasmiṃ kayavikkayasaññī vā bhavatu vematiko vā, na kayavikkayasaññī vā nissaggiyapācittiyameva. Cūḷattike dvīsu padesu dukkaṭamevāti evamattho daṭṭhabbo.



595. "他在其中行动"是指征服后行动,说出违犯之语的意思。因为当他抓住了别人的东西时,就会把别人的财物变为自己的,而当他出售自己的物品时,就会把自己的财物变为别人的。"用这个给这个"等说法中首先显示的是自己的财物。
"应舍弃"是指这样从他人手中以身体方式抓住的允许持有的物品应当舍弃。因为这身体买卖除了五种同修外,即使是与父母一起也不允许。
这里的判断是——无论是衣物还是食物,只要任何允许持有的东西说"用这个给这个",就是犯突吉罗。这样说的话,即使是给母亲自己的财物,也是犯突吉罗。"用这个给这个"或"给我这个,我给你这个"等说法,即使是母亲也会抓住自己的财物,也是犯突吉罗。在自己的财物和别人的财物到达自己手中时,应当舍弃。而对母亲或父亲说"给我这个"则不构成指控。"给我这个"则构成信物的转移。"用这个给这个"则构成信物的转移。"用这个给这个"的买卖行为则应当舍弃。因此,在转移允许持有的物品时,即使是与父母一起,也应当避免与他人一起的三种罪。
这里的转移规则是——比丘的食物是米,他在路上看到一个人拿着食物,说"我们有米,但这些米没有用,而食物有用",那个人拿着米给他食物,是允许的。即使是三种罪也不起作用。至少连象征性的行为也不起作用。为什么?因为根本的意义在于。因为从外面所说的"这是我们的,而我们有这个和那个"是相同的。如果有人不这样做而说"用这个给这个"进行转移;如同原有的那样。看到食物后说"吃了这个米,去拿木头或树枝",则是因为木材的数量和树枝的数量而犯舍忏。"吃了这个米后,你们要做这个",则是用牙匠等工匠的技术做出某种物品,用木工洗衣服;如同原有的那样。用洗过的头发剪掉头发,用工匠制作新的工艺;如同原有的那样。如果说"吃了这个食物后做这个"而不说"吃了这个食物,你已经吃过,还要继续吃这个",则是允许的。在这里,无论是洗衣服还是剪发或清理土地等新工作,都不应当从他人的手中抓住应当舍弃的物品。在《大注》中,因为明确说到,所以无法反驳。因此,在舍弃应当舍弃的物品时,无论是使用还是丢失,都应当说出舍忏。
596. 在"买卖"和"买卖想"等词中,如果有人进行买卖,他就会有买卖想或有疑虑,而不是只有买卖想和舍忏。根据《小注》的两个部分,都是犯突吉罗的意思。

597.Agghaṃ pucchatīti ‘‘ayaṃ tava patto kiṃ agghatī’’ti pucchati. ‘‘Idaṃ nāmā’’ti vutte pana sace tassa kappiyabhaṇḍaṃ mahagghaṃ hoti, evañca naṃ paṭivadati ‘‘upāsaka, mama idaṃ vatthu mahagghaṃ, tava pattaṃ aññassa dehī’’ti. Taṃ sutvā itaro ‘‘aññaṃ thālakampi dassāmī’’ti vadati gaṇhituṃ vaṭṭati, ‘‘idaṃ amhākaṃ atthī’’ti vuttalakkhaṇe patati . Sace so patto mahaggho, bhikkhuno vatthu appagghaṃ, pattasāmiko cassa appagghabhāvaṃ na jānāti, patto na gahetabbo, ‘‘mama vatthu appaggha’’nti ācikkhitabbaṃ. Mahagghabhāvaṃ ñatvā vañcetvā gaṇhanto hi gahitabhaṇḍaṃ agghāpetvā kāretabbataṃ āpajjati. Sace pattasāmiko ‘‘hotu, bhante, sesaṃ mama puññaṃ bhavissatī’’ti deti, vaṭṭati.

Kappiyakārakassaācikkhatīti yassa hatthato bhaṇḍaṃ gaṇhāti, taṃ ṭhapetvā aññaṃ antamaso tassa puttabhātikampi kappiyakārakaṃ katvā ‘‘iminā imaṃ nāma gahetvā dehī’’ti ācikkhati. So ce cheko hoti, punappunaṃ apanetvā vivaditvā gaṇhāti, tuṇhībhūtena ṭhātabbaṃ. No ce cheko hoti, na jānāti gahetuṃ, vāṇijako taṃ vañceti, ‘‘mā gaṇhā’’ti vattabbo.

Idaṃ amhākantiādimhi ‘‘idaṃ paṭiggahitaṃ telaṃ vā sappi vā amhākaṃ atthi, amhākañca aññena appaṭiggahitakena attho’’ti bhaṇati. Sace so taṃ gahetvā aññaṃ deti, paṭhamaṃ attano telaṃ na mināpetabbaṃ. Kasmā? Nāḷiyañhi avasiṭṭhatelaṃ hoti, taṃ pacchā minantassa appaṭiggahitakaṃ dūseyyāti. Sesaṃ uttānameva.

Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Kayavikkayasikkhāpadavaṇṇanā niṭṭhitā.

Niṭṭhito kosiyavaggo dutiyo.

3. Pattavaggo

1. Pattasikkhāpadavaṇṇanā

598.Tena samayenāti pattasikkhāpadaṃ. Tattha pattavāṇijjanti gāmanigamādīsu vicarantā pattavāṇijjaṃ vā karissanti. Āmattikāpaṇaṃ vāti amattāni vuccanti bhājanāni, tāni yesaṃ bhaṇḍaṃ te āmattikā, tesaṃ āmattikānaṃ āpaṇaṃ āmattikāpaṇaṃ, kulālabhaṇḍavāṇijakāpaṇanti attho.



597. "询问价格"是指问"你这个钵值多少钱"。当说"值这么多"时,如果他的允许持有的物品价值很高,就这样回答他说:"居士,我这个东西很贵,你把钵给别人吧。"听到这个,如果对方说"我还会给别的碗",就可以接受,这符合"我们有这个"的特征。如果那个钵很贵,比丘的东西价值很低,而钵的主人不知道它价值低,就不应该接受钵,应该告诉他"我的东西价值很低"。因为如果知道价值高而欺骗接受,就会落入要赔偿接受物品价值的境地。如果钵的主人说"没关系,尊者,剩下的就当是我的功德",那就可以接受。
"告诉执事人"是指除了从他手中接受物品的人之外,甚至把他的儿子兄弟当作执事人,告诉他"用这个拿这个给我"。如果他很聪明,反复拒绝争论后接受,就应该保持沉默。如果他不聪明,不知道如何接受,商人欺骗他,就应该说"不要接受"。
在"这是我们的"等词中,说"这是我们接受的油或酥油,我们需要其他未接受的东西"。如果他拿走那个给别的东西,首先不应该让他量自己的油。为什么?因为在量器中会剩下油,后来量的时候会污染未接受的东西。其余的很明显。
六种起因,作为,非想解脱,非心所,制定罪,身业语业,三心,三受。
买卖学处的解释结束。
丝绒品第二品结束。
3. 钵品
1. 钵学处的解释
598. "那时"是钵学处。其中"钵贸易"是指在村镇等地游历时会进行钵的贸易。"陶器店"中,"陶器"是指容器,那些以此为商品的人叫做陶器商,陶器商的店铺叫做陶器店,意思是陶工商品的商店。

602.Tayopattassa vaṇṇāti tīṇi pattassa pamāṇāni. Aḍḍhāḷhakodanaṃ gaṇhātīti magadhanāḷiyā dvinnaṃ taṇḍulanāḷīnaṃ odanaṃ gaṇhāti. Magadhanāḷi nāma aḍḍhaterasapalā hotīti andhakaṭṭhakathāyaṃ vuttaṃ. Sīhaḷadīpe pakatināḷi mahantā, damiḷanāḷi khuddakā, magadhanāḷi pamāṇayuttā, tāya magadhanāḷiyā diyaḍḍhanāḷi ekā sīhaḷanāḷi hotīti mahāaṭṭhakathāyaṃ vuttaṃ. Catubhāgaṃ khādananti odanassa catutthabhāgappamāṇaṃ khādanaṃ, taṃ hatthahāriyassa muggasūpassa vasena veditabbaṃ. Tadupiyaṃ byañjananti tassa odanassa anurūpaṃ macchamaṃsasākaphalakaḷīrādibyañjanaṃ.

Tatrāyaṃ vinicchayo – anupahatapurāṇasālitaṇḍulānaṃ sukoṭṭitaparisuddhānaṃ dve magadhanāḷiyo gahetvā tehi taṇḍulehi anuttaṇḍulaṃ akilinnaṃ apiṇḍitaṃ suvisadaṃ kundamakuḷarāsisadisaṃ avassāvitodanaṃ pacitvā niravasesaṃ patte pakkhipitvā tassa odanassa catutthabhāgappamāṇo nātighano nātitanuko hatthahāriyo sabbasambhārasaṅkhato muggasūpo pakkhipitabbo. Tato ālopassa ālopassa anurūpaṃ yāvacarimālopappahonakaṃ macchamaṃsādibyañjanaṃ pakkhipitabbaṃ, sappitelatakkarasakañjikādīni pana gaṇanūpagāni na honti, tāni hi odanagatikāneva, neva hāpetuṃ na vaḍḍhetuṃ sakkonti. Evametaṃ sabbampi pakkhittaṃ sace pattassa mukhavaṭṭiyā heṭṭhimarājisamaṃ tiṭṭhati, suttena vā hīrena vā chindantassa suttassa vā hīrassa vā heṭṭhimantaṃ phusati, ayaṃ ukkaṭṭho nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ ukkaṭṭhomako nāma patto. Sace taṃ rājiṃ na sampāpuṇāti, antogatameva hoti, ayaṃ ukkaṭṭhukkaṭṭho nāma patto.

Nāḷikodananti magadhanāḷiyā ekāya taṇḍulanāḷiyā odanaṃ. Patthodananti magadhanāḷiyā upaḍḍhanāḷikodanaṃ. Sesaṃ vuttanayeneva veditabbaṃ. Ayaṃ pana nāmamatte viseso – sace nāḷikodanādi sabbampi pakkhittaṃ vuttanayeneva heṭṭhimarājisamaṃ tiṭṭhati, ayaṃ majjhimo nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ majjhimomako nāma patto. Sace taṃ rājiṃ na sampāpuṇāti antogatameva hoti, ayaṃ majjhimukkaṭṭho nāma patto. Sace patthodanādi sabbampi pakkhittaṃ heṭṭhimarājisamaṃ tiṭṭhati, ayaṃ omako nāma patto. Sace taṃ rājiṃ atikkamma thūpīkataṃ tiṭṭhati, ayaṃ omakomako nāma patto. Sace taṃ rājiṃ na pāpuṇāti antogatameva hoti, ayaṃ omakukkaṭṭho nāma pattoti evamete nava pattā. Tesu dve apattā ukkaṭṭhukkaṭṭho ca omakomako ca. ‘‘Tato ukkaṭṭho apatto omako apatto’’ti idañhi ete sandhāya vuttaṃ. Ukkaṭṭhukkaṭṭho hi ettha ukkaṭṭhato ukkaṭṭhattā ‘‘tato ukkaṭṭho apatto’’ti vutto. Omakomako ca omakato omakattā tato omako apattoti vutto. Tasmā ete bhājanaparibhogena paribhuñjitabbā, na adhiṭṭhānupagā, na vikappanupagā. Itare pana satta adhiṭṭhahitvā vā vikappetvā vā paribhuñjitabbā, evaṃ akatvā taṃ dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyanti taṃ sattavidhampi pattaṃ dasāhaparamaṃ kālaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ.

607.Nissaggiyaṃ pattaṃ anissajjitvā paribhuñjatīti yāguṃ pivitvā dhote dukkaṭaṃ, khañjakaṃ khāditvā bhattaṃ bhuñjitvā dhote dukkaṭanti evaṃ payoge payoge dukkaṭaṃ.



602. "钵有三种颜色"是指钵有三种尺寸。"可容纳半阿罗迦的米饭"是指可以容纳两摩揭陀纳利的米饭。在安达迦注释中说,摩揭陀纳利是十二半帕拉。在大注释中说,在锡兰岛上普通的纳利很大,达米拉纳利很小,摩揭陀纳利大小适中,一个半摩揭陀纳利等于一个锡兰纳利。"四分之一的副食"是指米饭的四分之一量的副食,这应该以可用手拿起的绿豆汤来理解。"相应的调味品"是指与那米饭相配的鱼肉蔬菜水果芽等调味品。
这里的判断是——取两摩揭陀纳利未受损的旧稻米,精细碾磨清洁,用这些米煮成不夹生不黏稠不成团清洁如白色花蕾堆一样的米饭,不沥干水全部放入钵中,然后放入相当于那米饭四分之一量的不太稠也不太稀可用手拿起的含有各种配料的绿豆汤。然后每一口都要放入与之相应的足够到最后一口的鱼肉等调味品,但酥油、油、酸奶、肉汁、粥等不计入数量,因为它们与米饭性质相同,既不能减少也不能增加。如果这样全部放入后,恰好与钵口边缘下方的线齐平,用线或刀切割时刚好触及线或刀的下端,这就叫做上等钵。如果超过那条线堆成小丘,这就叫做上等偏下的钵。如果达不到那条线而在内部,这就叫做上等中的上等钵。
"一纳利的米饭"是指一摩揭陀纳利的米饭。"一帕他的米饭"是指半摩揭陀纳利的米饭。其余应该按照前面所说的方式理解。这里只是名称上的区别——如果一纳利等的米饭全部放入后,如前所说恰好与下方的线齐平,这就叫做中等钵。如果超过那条线堆成小丘,这就叫做中等偏下的钵。如果达不到那条线而在内部,这就叫做中等中的上等钵。如果一帕他等的米饭全部放入后恰好与下方的线齐平,这就叫做下等钵。如果超过那条线堆成小丘,这就叫做下等偏下的钵。如果达不到那条线而在内部,这就叫做下等中的上等钵。这样就有九种钵。其中两种不是钵,即上等中的上等和下等偏下的。因为"比这个更上等的不是钵,更下等的不是钵"就是针对这两种说的。这里上等中的上等因为比上等更上等而被称为"比这个更上等的不是钵"。下等偏下因为比下等更下等而被称为比这更下等的不是钵。因此这两种只能作为容器使用,不能作为正式的钵使用,也不能作为分享的钵。其他七种可以正式使用或分享使用,如果不这样做而超过十天,就犯舍忏。也就是说,让这七种钵超过十天的最长时间,就犯舍忏。
607. "不舍弃应当舍弃的钵而使用"是指喝粥后洗钵犯突吉罗,吃咖哩后吃饭后洗钵犯突吉罗,这样每次使用都犯突吉罗。

608.Anāpatti antodasāhaṃ adhiṭṭheti vikappetīti ettha pana pamāṇayuttassapi adhiṭṭhānavikappanupagattaṃ evaṃ veditabbaṃ – ayopatto pañcahi pākehi mattikāpatto dvīhi pākehi pakko adhiṭṭhānupago, ubhopi yaṃ mūlaṃ dātabbaṃ, tasmiṃ dinneyeva. Sace ekopi pāko ūno hoti, kākaṇikamattampi vā mūlaṃ adinnaṃ, na adhiṭṭhānupago. Sacepi pattasāmiko vadati ‘‘yadā tumhākaṃ mūlaṃ bhavissati, tadā dassatha, adhiṭṭhahitvā paribhuñjathā’’ti neva adhiṭṭhānupago hoti, pākassa hi ūnattā pattasaṅkhaṃ na gacchati, mūlassa sakalassa vā ekadesassa vā adinnattā sakabhāvaṃ na upeti, aññasseva santako hoti, tasmā pāke ca mūle ca niṭṭhiteyeva adhiṭṭhānupago hoti. Yo adhiṭṭhānupago, sveva vikappanupago, so hatthaṃ āgatopi anāgatopi adhiṭṭhātabbo vikappetabbo vā. Yadi hi pattakārako mūlaṃ labhitvā sayaṃ vā dātukāmo hutvā ‘‘ahaṃ, bhante, tumhākaṃ pattaṃ katvā asukadivase nāma pacitvā ṭhapessāmī’’ti vadati, bhikkhu ca tena paricchinnadivasato dasāhaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ. Sace pana pattakārako ‘‘ahaṃ tumhākaṃ pattaṃ katvā pacitvā sāsanaṃ pesessāmī’’ti vatvā tatheva karoti, tena pesitabhikkhu pana tassa bhikkhuno na āroceti, añño disvā vā sutvā vā ‘‘tumhākaṃ, bhante, patto niṭṭhito’’ti āroceti, etassa ārocanaṃ napamāṇaṃ. Yadā pana tena pesitoyeva āroceti, tassa vacanaṃ sutadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ. Sace pattakārako ‘‘ahaṃ tumhākaṃ pattaṃ katvā pacitvā kassaci hatthe pahiṇissāmī’’ti vatvā tatheva karoti, pattaṃ gahetvā āgatabhikkhu pana attano pariveṇe ṭhapetvā tassa na āroceti, añño koci bhaṇati ‘‘api, bhante, adhunā ābhato patto sundaro’’ti! ‘‘Kuhiṃ, āvuso, patto’’ti? ‘‘Itthannāmassa hatthe pesito’’ti. Etassapi vacanaṃ na pamāṇaṃ. Yadā pana so bhikkhu pattaṃ deti , laddhadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ. Tasmā dasāhaṃ anatikkāmetvāva adhiṭṭhātabbo vikappetabbo vā.

Tattha dve pattassa adhiṭṭhānā – kāyena vā adhiṭṭhāti, vācāya vā adhiṭṭhāti. Tesaṃ vasena adhiṭṭhahantena ca ‘‘imaṃ pattaṃ paccuddharāmī’’ti vā ‘‘etaṃ pattaṃ paccuddharāmī’’ti vā evaṃ sammukhe vā parammukhe vā ṭhitaṃ purāṇapattaṃ paccuddharitvā aññassa vā datvā navaṃ pattaṃ yattha katthaci ṭhitaṃ hatthena parāmasitvā ‘‘imaṃ pattaṃ adhiṭṭhāmī’’ti cittena ābhogaṃ katvā kāyavikāraṃ karontena kāyena vā adhiṭṭhātabbo, vacībhedaṃ katvā vācāya vā adhiṭṭhātabbo. Tatra duvidhaṃ adhiṭṭhānaṃ – sace hatthapāse hoti ‘‘imaṃ pattaṃ adhiṭṭhāmī’’ti vācā bhinditabbā. Atha antogabbhe vā uparipāsāde vā sāmantavihāre vā hoti, ṭhapitaṭṭhānaṃ sallakkhetvā ‘‘etaṃ pattaṃ adhiṭṭhāmī’’ti vācā bhinditabbā.

Adhiṭṭhahantena pana ekakena adhiṭṭhātumpi vaṭṭati, aññassa santike adhiṭṭhātumpi vaṭṭati. Aññassa santike ayamānisaṃso – sacassa ‘‘adhiṭṭhito nu kho me, no’’ti vimati uppajjati, itaro sāretvā vimatiṃ chindissatīti. Sace koci dasa patte labhitvā sabbeva attanāva paribhuñjitukāmo hoti, na sabbe adhiṭṭhātabbā. Ekaṃ pattaṃ adhiṭṭhāya punadivase taṃ paccuddharitvā añño adhiṭṭhātabbo. Etenupāyena vassasatampi pariharituṃ sakkā.


608. "不犯十天的规定"是指在此应理解为即使是符合标准的规定——无论是五个部分的米饭还是两个部分的米饭，均应符合规定。若有一个部分不足，哪怕是一小块米也未被给予，则不符合规定。如果钵的主人说："当你们的米饭准备好时，请告诉我，我将进行规定的使用"，那么就不符合规定，因为米饭的不足使得钵的数量不达标，米饭的整体或部分未被给予，使得其性质不符合规定，反而成为他人的财物。因此，只有在米饭和钵都齐全的情况下，才符合规定。若符合规定者，今日或未来的使用也应符合规定。
如果钵的制作者在获得米饭后，心中想要给予并说："尊者，我将在某天为你们煮好米饭并放置"，而比丘则因被限制的日子超过十天，则犯舍忏。如果钵的制作者说："我将为你们的钵煮饭并送去"，而这样做的话，送去的比丘不向他通报，或是看到或听到其他人说："尊者，你们的钵已完成"，则此通报不算数。当他送去的同时通报时，从他所说的那天起超过十天则犯舍忏。如果钵的制作者说："我将为你们的钵煮饭并送给某人"，而这样做时，拿着钵的比丘将钵放在自己的舍中而不通报给他，其他人则说："尊者，现在送来的钵很漂亮"，问："在哪里，朋友，钵在何处？"答："被送到某人手中"。对此的言语也不算数。当那比丘给予钵时，从他所获得的那天起超过十天则犯舍忏。因此，必须遵循不超过十天的规定。
在这里有两个钵的规定——用身体或用语言进行规定。根据这些规定，规定者可以说："我将取这个钵"或"我将取那钵"，在面前或旁边的旧钵被取走后，再给予他人新的钵，手中轻触并说："我将取这个钵"，用心进行规定，或通过身体行为进行规定，或通过语言行为进行规定。在这里有两种规定——如果手中有钵，则应说："我将取这个钵"。若在内部或上方的某处，或在指定位置时，应说："我将取那钵"。
通过规定者的行为，即使是一个人也可以进行规定，甚至在他人面前进行规定。若在他人面前有疑虑，另一人则会打破疑虑。如果有人获得十个钵并想要全部使用，则不应全部进行规定。应取一个钵，第二天再取走，其他的应进行规定。通过这种方式，即使持续一百年也能维持。


Evaṃ appamattassa bhikkhuno siyā adhiṭṭhānavijahananti? Siyā. Sace hi ayaṃ pattaṃ aññassa vā deti, vibbhamati vā sikkhaṃ vā paccakkhāti, kālaṃ vā karoti, liṅgaṃ vāssa parivattati, paccuddharati vā, patte vā chiddaṃ hoti, adhiṭṭhānaṃ vijahati. Vuttampi cetaṃ –

‘‘Dinnavibbhantapaccakkhā , kālaṃkiriyakatena ca;

Liṅgapaccuddharā ceva, chiddena bhavati sattama’’nti.

Coraharaṇavissāsaggāhehipi vijahatiyeva. Kittakena chiddena adhiṭṭhānaṃ bhijjati? Yena kaṅgusitthaṃ nikkhamati ceva pavisati ca. Idañhi sattannaṃ dhaññānaṃ lāmakadhaññasitthaṃ, tasmiṃ ayacuṇṇena vā āṇiyā vā paṭipākatike kate dasāhabbhantare puna adhiṭṭhātabbo. Ayaṃ tāva ‘‘antodasāhaṃ adhiṭṭheti vikappetī’’ti ettha adhiṭṭhāne vinicchayo.

Vikappane pana dve vikappanā – sammukhāvikappanā ca parammukhāvikappanā ca. Kathaṃ sammukhāvikappanā hoti? Pattānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā ‘‘imaṃ patta’’nti vā ‘‘ime patte’’ti vā ‘‘etaṃ patta’’nti vā ‘‘ete patte’’ti vā vatvā ‘‘tuyhaṃ vikappemī’’ti vattabbaṃ. Ayamekā sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhuñjituṃ vā vissajjetuṃ vā adhiṭṭhātuṃ vā na vaṭṭati. ‘‘Mayhaṃ santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti evaṃ pana vutte paccuddhāro nāma hoti, tatopabhuti paribhogādayopi vaṭṭanti.

Aparo nayo – tatheva pattānaṃ ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā tasseva bhikkhuno santike ‘‘imaṃ patta’’nti vā ‘‘ime patte’’ti vā ‘‘etaṃ patta’’nti vā ‘‘ete patte’’ti vā vatvā pañcasu sahadhammikesu aññatarassa attanā abhirucitassa yassa kassaci nāmaṃ gahetvā ‘‘tissassa bhikkhuno vikappemī’’ti vā ‘‘tissāya bhikkhuniyā sikkhamānāya sāmaṇerassa tissāya sāmaṇeriyā vikappemī’’ti vā vattabbaṃ, ayaṃ aparāpi sammukhāvikappanā. Ettāvatā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā ‘‘tissassa bhikkhuno santakaṃ…pe… tissāya sāmaṇeriyā santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.

Kathaṃ parammukhāvikappanā hoti? Pattānaṃ tatheva ekabahubhāvaṃ sannihitāsannihitabhāvañca ñatvā ‘‘imaṃ patta’’nti vā ‘‘ime patte’’ti vā ‘‘etaṃ patta’’nti vā ‘‘ete patte’’ti vā vatvā ‘‘tuyhaṃ vikappanatthāya dammī’’ti vattabbaṃ. Tena vattabbo – ‘‘ko te mitto vā sandiṭṭho vā’’ti? Tato itarena purimanayeneva ‘‘tisso bhikkhūti vā…pe… tissā sāmaṇerī’’ti vā vattabbaṃ. Puna tena bhikkhunā ‘‘ahaṃ tissassa bhikkhuno dammī’’ti vā…pe… ‘‘tissāya sāmaṇeriyā dammī’’ti vā vattabbaṃ, ayaṃ parammukhāvikappanā. Ettāvattā nidhetuṃ vaṭṭati, paribhogādīsu pana ekampi na vaṭṭati. Tena pana bhikkhunā dutiyasammukhāvikappanāyaṃ vuttanayeneva ‘‘itthannāmassa santakaṃ paribhuñja vā vissajjehi vā yathāpaccayaṃ vā karohī’’ti vutte paccuddhāro nāma hoti. Tatopabhuti paribhogādayopi vaṭṭanti.

Imāsaṃ pana dvinnaṃ vikappanānaṃ nānākaraṇaṃ, avaseso ca vacanakkamo sabbo paṭhamakathinasikkhāpadavaṇṇanāyaṃ vuttanayeneva veditabbo saddhiṃ samuṭṭhānādīhīti.

Pattasikkhāpadavaṇṇanā niṭṭhitā.

2. Ūnapañcabandhanasikkhāpadavaṇṇanā



609. "那么，微不足道的比丘的规定是什么呢？"是的。如果他把钵给其他人，或者在学习中失去注意，或者错过了时机，或者改变了性别，或者把钵拿走，或者钵上有破损，那么就违反了规定。也有这样的说法——
“给予分散的，失去注意，因时间行为而失去；
性别改变，拿走钵，破损则成第七。”
在盗窃和失信的情况下也会违反规定。那么，多少破损会导致规定失效呢？是指破损到可以进出钵的程度。这实际上是七种谷物中的最低谷物，若在此情况下用粉末或其他方式进行处理，则必须重新进行规定。至此，“不超过十天的规定”在这里有了明确的界定。
在规定中有两种规定——正面规定和侧面规定。如何是正面规定呢？在知道钵的单数和复数的情况下，若说“这个钵”或“这些钵”，或“这只钵”或“这些钵”，并说“我将为你们规定”，这就是一种正面规定。这是正面规定的一种。到此为止，可以进行放置、使用或放弃，但不能进行规定。“请使用我所拥有的，或按情况处理”，如此说时，就称为重新规定，因此使用和分享等行为也可以进行。
另一种方式是——同样在知道钵的单数和复数的情况下，在某位比丘面前说“这个钵”或“这些钵”，并在五位同伴中提到某个自己喜欢的名字，或说“我将为某位比丘规定”，或“我将为某位女比丘和某位正在学习的沙弥规定”，这也是一种正面规定。到此为止，可以进行放置，但在使用等方面则不应进行。因此，若比丘说：“请使用……或按情况处理”时，就称为重新规定，使用和分享等行为也可以进行。
如何是侧面规定呢？在知道钵的单数和复数的情况下，若说“这个钵”或“这些钵”，并说“我将为你们规定”，那么就应如此说——“谁是你的朋友或见过的人？”然后以其他方式进行规定，比如说“三位比丘……或……三位女比丘”，再者，若比丘说：“我为三位比丘规定”或“我为三位女比丘规定”，这就是侧面规定。到此为止，可以进行放置，但在使用等方面则不应进行。因此，若比丘以第二次正面规定的方式说：“请使用某位的钵，或按情况处理”，这就称为重新规定，使用和分享等行为也可以进行。
这两种规定的不同之处，以及其他的语言行为，均应根据第一类学处的解释进行理解。
钵学处的解释已完成。
2. “不足五分之一的规定”解释。

609.Tena samayenāti ūnapañcabandhanasikkhāpadaṃ. Tattha na yāpetīti so kira yadi ariyasāvako nābhavissā, aññathattampi agamissā, evaṃ tehi ubbāḷho, sotāpannattā pana kevalaṃ sarīreneva na yāpeti, tena vuttaṃ – ‘‘attanāpi na yāpeti, puttadārāpissa kilamantī’’ti.

612-3.Ūnapañcabandhanenāti ettha ūnāni pañca bandhanāni assāti ūnapañcabandhano, nāssa pañca bandhanāni pūrentīti attho, tena ūnapañcabandhanena. Itthambhūtassa lakkhaṇe karaṇavacanaṃ. Tattha yasmā abandhanassāpi pañca bandhanāni na pūrenti, sabbaso natthitāya, tasmā padabhājane ‘‘abandhano vā’’tiādi vuttaṃ . ‘‘Ūnapañcabandhanenā’’ti ca vuttattā yassa pañcabandhano patto hoti, tassa so apatto, tasmā aññaṃ viññāpetuṃ vaṭṭati. Bandhanañca nāmetaṃ yasmā bandhanokāse sati hoti, asati na hoti, tasmā tassa lakkhaṇaṃ dassetuṃ ‘‘abandhanokāso nāmā’’tiādi vuttaṃ.

Dvaṅgulā rāji na hotīti mukhavaṭṭito heṭṭhā dvaṅgulappamāṇā ekāpi rāji na hoti. Yassa dvaṅgulā rāji hotīti yassa pana tādisā ekā rāji hoti, so tassā rājiyā heṭṭhimapariyante pattavedhakena vijjhitvā pacitvā suttarajjuka-makacirajjukādīhi vā tipusuttakena vā bandhitabbo, taṃ bandhanaṃ āmisassa alagganatthaṃ tipupaṭṭakena vā kenaci baddhasilesena vā paṭicchādetabbaṃ. So ca patto adhiṭṭhahitvā paribhuñjitabbo, sukhumaṃ vā chiddaṃ katvā bandhitabbo. Suddhehi pana madhusitthakalākhāsajjulasādīhi bandhituṃ na vaṭṭati. Phāṇitaṃ jhāpetvā pāsāṇacuṇṇena bandhituṃ vaṭṭati. Mukhavaṭṭisamīpe pana pattavedhakena vijjhiyamāno kapālassa bahalattā bhijjati, tasmā heṭṭhā vijjhitabbo. Yassa pana dve rājiyo ekāyeva vā caturaṅgulā, tassa dve bandhanāni dātabbāni. Yassa tisso ekāyeva vā chaḷaṅgulā, tassa tīṇi. Yassa catasso ekāyeva vā aṭṭhaṅgulā, tassa cattāri. Yassa pañca ekāyeva vā dasaṅgulā, so baddhopi abaddhopi apattoyeva, añño viññāpetabbo. Esa tāva mattikāpatte vinicchayo.

Ayopatte pana sacepi pañca vā atirekāni vā chiddāni honti, tāni ce ayacuṇṇena vā āṇiyā vā lohamaṇḍalakena vā baddhāni maṭṭhāni honti, sveva patto paribhuñjitabbo, na añño viññāpetabbo. Atha pana ekampi chiddaṃ mahantaṃ hoti, lohamaṇḍalakena baddhampi maṭṭhaṃ na hoti, patte āmisaṃ laggati, akappiyo hoti, ayaṃ apatto. Añño viññāpetabbo.



609. "那时"是指不足五分之一的学处。其中"不能维持"是指,如果他不是圣弟子的话,可能会有其他变化,如此被他们压迫,但因为是须陀洹,所以仅仅身体无法维持,因此说:"自己也无法维持,妻儿也在受苦"。
612-3. "不足五分之一的"中,"不足五分之一"是指它没有五个完整的部分,意思是它的五个部分不完整,用这种不足五分之一的。这是表示状态的工具格。因为即使是没有绑定的也不足五个部分,因为完全没有,所以在词义解释中说"或者没有绑定"等。因为说"不足五分之一",所以对于有五个部分的钵来说,那就不是钵,因此可以要求另一个。而所谓的绑定,是因为有绑定的地方才有,没有就没有,所以为了说明其特征,说"没有绑定处"等。
"没有两指宽的线"是指从口缘下方没有两指宽的任何一条线。"有两指宽的线"是指有这样一条线的,应该在那条线的下端用钵钻钻孔后烧制,或用线绳、蜘蛛丝等或锡线绑定,那个绑定应该用锡片或某种粘合剂覆盖以防止食物粘着。那个钵应该规定后使用,或者钻一个细小的孔后绑定。但是不允许用纯净的蜂蜡、树胶、树脂等绑定。可以用煮沸的糖浆和石粉绑定。但是在口缘附近用钵钻钻孔时,因为碗壁厚度的原因会破裂,所以应该在下面钻孔。如果有两条线或一条四指宽的线,应该给两个绑定。如果有三条或一条六指宽的线,应该给三个。如果有四条或一条八指宽的线,应该给四个。如果有五条或一条十指宽的线,即使绑定也不是钵,应该要求另一个。这是关于陶钵的判断。
而对于铁钵,即使有五个或更多的孔,如果用铁粉或钉子或金属片绑定后平滑,那就是可以使用的钵,不应要求另一个。但是如果有一个大孔,即使用金属片绑定也不平滑,食物会粘在钵上,那就是不适合的,这不是钵。应该要求另一个。

615.Thero vattabboti patte ānisaṃsaṃ dassetvā ‘‘ayaṃ, bhante, patto pamāṇayutto sundaro therānurūpo, taṃ gaṇhathā’’ti vattabbo. Yo na gaṇheyyāti anukampāya na gaṇhantassa dukkaṭaṃ. Yo pana santuṭṭhiyā ‘‘kiṃ me aññena pattenā’’ti na gaṇhāti, tassa anāpatti. Pattapariyantoti evaṃ parivattetvā pariyante ṭhitapatto.

Na adeseti mañcapīṭhachattanāgadantakādike adese, na nikkhipitabbo. Yattha purimaṃ sundaraṃ pattaṃ ṭhapeti, tattheva ṭhapetabbo. Pattassa hi nikkhipanadeso ‘‘anujānāmi, bhikkhave, ādhāraka’’ntiādinā nayena khandhake vuttoyeva.

Naabhogenāti yāgurandhanarajanapacanādinā aparibhogena na paribhuñjitabbo. Antarāmagge pana byādhimhi uppanne aññasmiṃ bhājane asati mattikāya limpetvā yāguṃ vā pacituṃ udakaṃ vā tāpetuṃ vaṭṭati.

Na vissajjetabboti aññassa na dātabbo. Sace pana saddhivihāriko vā antevāsiko vā aññaṃ varapattaṃ ṭhapetvā ‘‘ayaṃ mayhaṃ sāruppo, ayaṃ therassā’’ti gaṇhāti, vaṭṭati. Añño vā taṃ gahetvā attano pattaṃ deti, vaṭṭati. ‘‘Mayhameva pattaṃ āharā’’ti vattabbakiccaṃ natthi.

617.Pavāritānanti ettha saṅghavasena pavāritaṭṭhāne pañcabandhaneneva vaṭṭati. Puggalavasena pavāritaṭṭhāne ūnapañcabandhanenāpi vaṭṭatīti kurundiyaṃ vuttaṃ. Sesamettha uttānatthameva.

Chasamuṭṭhānaṃ , kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Ūnapañcabandhanasikkhāpadavaṇṇanā niṭṭhitā.

3. Bhesajjasikkhāpadavaṇṇanā

618.Tena samayenāti bhesajjasikkhāpadaṃ. Tattha attho, bhanteti rājā bhikkhū uyyuttappayutte therassa leṇatthāya pabbhāraṃ sodhente disvā ārāmikaṃ dātukāmo pucchi.

619-21.Pāṭiyekkoti visuṃ eko. Mālākiteti katamāle mālādhare, kusumamālāpaṭimaṇḍiteti attho. Tiṇaṇḍupakanti tiṇacumbaṭakaṃ. Paṭimuñcīti ṭhapesi. Sā ahosi suvaṇṇamālāti dārikāya sīse ṭhapitamattāyeva therassa adhiṭṭhānavasena suvaṇṇapadumamālā ahosi. Tañhi tiṇaṇḍupakaṃ sīse ṭhapitamattameva ‘‘suvaṇṇamālā hotū’’ti thero adhiṭṭhāsi. Dutiyampi kho…pe…. Tenupasaṅkamīti dutiyadivaseyeva upasaṅkami.

Suvaṇṇantiadhimuccīti ‘‘sovaṇṇamayo hotū’’ti adhiṭṭhāsi. Pañcannaṃ bhesajjānanti sappiādīnaṃ. Bāhulikāti paccayabāhulikatāya paṭipannā. Kolambepi ghaṭepītiettha kolambā nāma mahāmukhacāṭiyo vuccanti. Olīnavilīnānīti heṭṭhā ca ubhatopassesu ca gaḷitāni. Okiṇṇavikiṇṇāti sappiādīnaṃ gandhena bhūmiṃ khanantehi okiṇṇā, bhittiyo khanantehi upari sañcarantehi ca vikiṇṇā. Antokoṭṭhāgārikāti abbhantare saṃvihitakoṭṭhāgārā.



615. "长老应当如此说"是指在钵中展示利益，"这位，尊者，这个钵是符合标准的美丽，适合长老的，请拿去。"如果他不拿，则因怜悯而不拿者会犯不善。如果他因满足而说“我为何要用其他的钵”，则不犯。钵的边缘是指这样转动后保持在边缘的钵。
不应放置在座位、坐垫、床、牙齿等地方，不可放置。若在此处放置美丽的钵，则应放置在此。因为钵的放置处在《僧伽法》中已有说明。
不应以牛奶、米、盐等未使用的物品进行使用。若在中间的路上出现疾病，若没有其他容器，则应用泥土覆盖以煮牛奶或水。
不应放弃他人的东西。若信士或住持在放置其他优质钵时说“这是我的美好，这是长老的”，则可以。若他拿走并给予自己的钵，也可以。若说“请把我的钵拿来”，则不应有此行为。
617. "被打开的"是指在僧团的开放处通过五个绑定而有效。在个人的开放处也可通过不足五个绑定而有效，这在《古兰经》中已有说明。其他的内容在此处已说明。
六个起因、行为、不是无知解脱、无心、无形、无名、身体行为、言语行为、三种心、三种感受。
不足五分之一的学处解释已完成。
3. 药物学处解释
618. "那时"是指药物学处。这里的意思是，尊者看到正在清理寺庙的比丘们，因而想要给予一位长老。
619-21. "单独"是指独自一人。"花环"是指戴着花环的意思。"草丛"是指草的束缚。"放下"是指放置。那是金色的花环，仅仅放在女孩的头上，因而根据长老的规定成为金色的莲花花环。因为草丛放置在头上，仅仅放置时，长老说"愿成为金色的花环"。第二次也是如此……等。于是第二天就靠近了。
"愿成为金色的"是指"愿成为黄金的"的规定。五种药物是指黄油等。常见的则是因条件的普遍性而普遍存在。这里的"kolamba"是指大嘴的鱼。被压扁和消失的是指在下面和两侧被压扁的。被分散和分散的是指因黄油等的香气而在土地上被挖掘的，被墙壁上方移动的。内部储藏的是指内部的储藏处。

622.Paṭisāyanīyānīti paṭisāyitabbāni, paribhuñjitabbānīti attho. Bhesajjānīti bhesajjakiccaṃ karontu vā mā vā, evaṃ laddhavohārāni. ‘‘Gosappī’’tiādīhi loke pākaṭaṃ dassetvā ‘‘yesaṃ maṃsaṃ kappatī’’ti iminā aññesampi migarohitasasādīnaṃ sappiṃ saṅgahetvā dassesi. Yesañhi khīraṃ atthi, sappipi tesaṃ atthiyeva, taṃ pana sulabhaṃ vā hotu dullabhaṃ vā, asammohatthaṃ vuttaṃ. Evaṃ navanītampi.

Sannidhikārakaṃ paribhuñjitabbānīti sannidhiṃ katvā nidahitvā paribhuñjitabbāni. Kathaṃ? Pāḷiyā āgatasappiādīsu sappi tāva purebhattaṃ paṭiggahitaṃ tadahupurebhattaṃ sāmisampi nirāmisampi paribhuñjituṃ vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisaṃ paribhuñjitabbaṃ. Sattāhātikkame sace ekabhājane ṭhapitaṃ, ekaṃ nissaggiyaṃ. Sace bahūsu vatthugaṇanāya nissaggiyāni, pacchābhattaṃ paṭiggahitaṃ sattāhaṃ nirāmisameva vaṭṭati. Purebhattaṃ vā pacchābhattaṃ vā uggahitakaṃ katvā nikkhittaṃ ajjhoharituṃ na vaṭṭati; abbhañjanādīsu upanetabbaṃ. Sattāhātikkamepi anāpatti, anajjhoharaṇīyataṃ āpannattā. ‘‘Paṭisāyanīyānī’’ti hi vuttaṃ. Sace anupasampanno purebhattaṃ paṭiggahitanavanītena sappiṃ katvā deti, purebhattaṃ sāmisaṃ vaṭṭati. Sace sayaṃ karoti, sattāhampi nirāmisameva vaṭṭati. Pacchābhattaṃ paṭiggahitanavanītena pana yena kenaci katasappi sattāhampi nirāmisameva vaṭṭati. Uggahitakena kate pubbe vuttasuddhasappinayeneva vinicchayo veditabbo.

Purebhattaṃ paṭiggahitakhīrena vā dadhinā vā katasappi anupasampannena kataṃ sāmisampi tadahupurebhattaṃ vaṭṭati. Sayaṃkataṃ nirāmisameva vaṭṭati . Navanītaṃ tāpentassa hi sāmaṃpāko na hoti, sāmaṃpakkena pana tena saddhiṃ āmisaṃ na vaṭṭati. Pacchābhattato paṭṭhāya ca na vaṭṭatiyeva. Sattāhātikkamepi anāpatti, savatthukassa paṭiggahitattā, ‘‘tāni paṭiggahetvā’’ti hi vuttaṃ. Pacchābhattaṃ paṭiggahitehi kataṃ pana abbhañjanādīsu upanetabbaṃ. Purebhattampi ca uggahitakehi kataṃ ubhayesampi sattāhātikkame anāpatti. Eseva nayo akappiyamaṃsasappimhi. Ayaṃ pana viseso – yattha pāḷiyaṃ āgatasappinā nissaggiyaṃ, tattha iminā dukkaṭaṃ. Andhakaṭṭhakathāyaṃ kāraṇapatirūpakaṃ vatvā manussasappi ca navanītañca paṭikkhittaṃ, taṃ duppaṭikkhittaṃ, sabbaaṭṭhakathāsu anuññātattā. Parato cassa vinicchayopi āgacchissati.


622. "可以食用的"是指可以食用的,意思是可以食用。"药物"是指无论是否起到药物的作用,都被称为药物。通过"牛奶"等显示世间常见的,通过"肉是允许的"这句话包括了其他如鹿、兔等的奶油。因为有奶的动物也有奶油,无论是容易获得还是难以获得,为了避免混淆而说明。奶油也是如此。
"可以储存食用的"是指可以储存后食用的。怎么储存呢?在经文中提到的奶油等,首先奶油在午前接受的,当天午前可以和食物一起或单独食用,从午后开始七天内可以单独食用。超过七天如果放在一个容器里,就有一个舍忏。如果放在多个容器里,根据物品数量有多个舍忏。午后接受的七天内只能单独食用。无论午前还是午后,如果拿起后放下就不能吞咽;应该用于涂抹等。即使超过七天也不犯戒,因为已经不能吞咽了。因为说的是"可以食用的"。如果未受具足戒者用午前接受的生酥制成奶油给予,午前可以和食物一起食用。如果自己制作,七天内也只能单独食用。但是用午后接受的生酥制成的奶油,无论谁制作,七天内都只能单独食用。用拿起的制成的,应该按照前面说的纯奶油的方式来判断。
用午前接受的牛奶或酸奶制成的奶油,如果是未受具足戒者制作的,当天午前可以和食物一起食用。自己制作的只能单独食用。因为加热生酥不算自己烹煮,但与自己烹煮的一起不能和食物一起食用。从午后开始就完全不允许。即使超过七天也不犯戒,因为接受时就有物质,因为说"接受它们"。但是用午后接受的制成的应该用于涂抹等。即使是午前,用拿起的制成的,对两者来说超过七天也不犯戒。这个规则也适用于不适合的肉的奶油。但有一点不同——在经文中说奶油有舍忏的地方,这里是突   罗。在安达迦注释中说明理由后禁止人的奶油和生酥,这是不应该禁止的,


Pāḷiyaṃ āgataṃ navanītampi purebhattaṃ paṭiggahitaṃ tadahupurebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya nirāmisameva. Sattāhātikkame nānābhājanesu ṭhapite bhājanagaṇanāya ekabhājanepi amissetvā piṇḍapiṇḍavasena ṭhapite piṇḍagaṇanāya nissaggiyāni. Pacchābhattaṃ paṭiggahitaṃ sappinayeneva veditabbaṃ. Ettha pana dadhiguḷikāyopi takkabindūnipi honti, tasmā taṃ dhotaṃ vaṭṭatīti upaḍḍhattherā āhaṃsu. Mahāsīvatthero pana ‘‘bhagavatā anuññātakālato paṭṭhāya takkato uddhaṭamattameva khādiṃsū’’ti āha. Tasmā navanītaṃ paribhuñjantena dhovitvā dadhitakkamakkhikākipillikādīni apanetvā paribhuñjitabbaṃ. Pacitvā sappiṃ katvā paribhuñjitukāmena adhotampi pacituṃ vaṭṭati. Yaṃ tattha dadhigataṃ vā takkagataṃ vā taṃ khayaṃ gamissati, ettāvatā hi savatthukapaṭiggahitaṃ nāma na hotīti ayamettha adhippāyo. Āmisena saddhiṃ pakkattā pana tasmimpi kukkuccāyanti kukkuccakā. Idāni uggahetvā ṭhapitanavanīte ca purebhattaṃ khīradadhīni paṭiggahetvā katanavanīte ca pacchābhattaṃ tāni paṭiggahetvā katanavanīte ca uggahitehi katanavavīte ca akappiyamaṃsanavanīte ca sabbo āpattānāpattiparibhogāparibhoganayo sappimhi vuttakkameneva gahetabbo.

Telabhikkhāya paviṭṭhānaṃ pana bhikkhūnaṃ tattheva sappimpi navanītampi pakkatelampi apakkatelampi ākiranti, tattha takkadadhibindūnipi bhattasitthānipi taṇḍulakaṇāpi makkhikādayopi honti. Ādiccapākaṃ katvā parissāvetvā gahitaṃ sattāhakālikaṃ hoti, paṭiggahetvā ṭhapitabhesajjehi saddhiṃ pacitvā natthupānampi kātuṃ vaṭṭati. Sace vaddalisamaye lajji sāmaṇero yathā tattha patitataṇḍulakaṇādayo na paccanti, evaṃ sāmisapākaṃ mocento aggimhi vilīyāpetvā parissāvetvā puna pacitvā deti, purimanayeneva sattāhaṃ vaṭṭati.

Telesu tilatelaṃ tāva purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya nirāmisameva. Sattāhātikkame panassa bhājanagaṇanāya nissaggiyabhāvo veditabbo. Pacchābhattaṃ paṭiggahitaṃ sattāhaṃ nirāmisameva vaṭṭati. Uggahitakaṃ katvā nikkhittaṃ ajjhoharituṃ na vaṭṭati, sīsamakkhanādīsu upanetabbaṃ, sattāhātikkamepi anāpatti. Purebhattaṃ tile paṭiggahetvā katatelaṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya anajjhoharaṇīyaṃ hoti, sīsamakkhanādīsu upanetabbaṃ, sattāhātikkamepi anāpatti. Pacchābhattaṃ tile paṭiggahetvā katatelaṃ anajjhoharaṇīyameva, savatthukapaṭiggahitattā, sattāhātikkamepi anāpatti, sīsamakkhanādīsu upanetabbaṃ. Purebhattaṃ vā pacchābhattaṃ vā uggahitakatilehi katatelepi eseva nayo.

Purebhattaṃ paṭiggahitakatile bhajjitvā vā tilapiṭṭhaṃ vā sedetvā uṇhodakena vā temetvā katatelaṃ sace anupasampannena kataṃ purebhattaṃ sāmisampi vaṭṭati. Attanā katatelaṃ pana nibbaṭṭitattā purebhattaṃ nirāmisameva vaṭṭati. Sāmaṃpakkattā sāmisaṃ na vaṭṭati, savatthukapaṭiggahitattā pana pacchābhattato paṭṭhāya ubhayampi anajjhoharaṇīyaṃ, sīsamakkhanādīsu upanetabbaṃ, sattāhātikkamepi anāpatti. Yadi pana appaṃ uṇhodakaṃ hoti abbhukkiraṇamattaṃ, abbohārikaṃ hoti, sāmapākagaṇanaṃ na gacchati. Sāsapatelādīsupi avatthukapaṭiggahitesu avatthukatilatele vuttasadisova vinicchayo.


在**中提到的生酥,如果在午前接受,当天午前可以和食物一起食用,从午后开始只能单独食用。超过七天如果放在不同容器里,根据容器数量有舍忏;即使放在一个容器里,如果分成一团一团,根据团数有舍忏。午后接受的应该按照奶油的方式理解。这里还有酸奶块和酪浆滴,所以洗干净是可以的,一些长老这样说。但大西瓦长老说:"从世尊允许的时候开始,他们只吃从酪浆中提取的。"因此食用生酥时应该洗净,去除酸奶、酪浆、苍蝇、蚂蚁等后食用。想要煮成奶油食用的,不洗也可以煮。其中的酸奶或酪浆会消失,这样就不算是接受有实质的东西,这是这里的意思。但是因为和食物一起煮,对此有疑虑的人会有疑虑。现在对于拿起放置的生酥,午前接受牛奶酸奶制成的生酥,午后接受它们制成的生酥,用拿起的制成的生酥,不适合的肉的生酥,所有关于犯戒不犯戒、可食用不可食用的规则都应该按照奶油中说的顺序理解。
对于乞求油的比丘们,在那里人们会给予奶油、生酥、煮过的油、未煮过的油,其中有酪浆酸奶滴、饭粒、米屑、苍蝇等。经过日晒后过滤的可以保存七天,与接受保存的药物一起煮可以做成鼻药。如果在雨季有谨慎的沙弥,使其中落入的米屑等不煮熟,这样避免和食物一起煮,在火上融化后过滤再煮给予,按照前面的方式可以保存七天。
在油中,首先芝麻油如果午前接受,午前可以和食物一起食用,从午后开始只能单独食用。超过七天应该知道根据容器数量有舍忏。午后接受的七天内只能单独食用。拿起后放下的不能吞咽,应该用于头部涂抹等,即使超过七天也不犯戒。午前接受芝麻制成的油午前可以和食物一起食用,从午后开始不能吞咽,应该用于头部涂抹等,即使超过七天也不犯戒。午后接受芝麻制成的油就不能吞咽,因为接受时有实质,即使超过七天也不犯戒,应该用于头部涂抹等。无论午前还是午后,用拿起的芝麻制成的油也是这个规则。
午前接受的芝麻炒过或磨成粉或用热水浸泡制成的油,如果是未受具足戒者制作的,午前可以和食物一起食用。但自己制作的因为已经改变,午前只能单独食用。因为自己烹煮所以不能和食物一起食用,但因为接受时有实质,从午后开始两者都不能吞咽,应该用于头部涂抹等,即使超过七天也不犯戒。但如果热水很少只是洒上,就不算数,不算自己烹煮。对于芥子油等无实质接受的,判断与无实质芝麻油相同。


Sace pana purebhattaṃ paṭiggahitānaṃ sāsapādīnaṃ cuṇṇehi ādiccapākena sakkā telaṃ kātuṃ, taṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya nirāmisameva, sattāhātikkame nissaggiyaṃ. Yasmā pana sāsapamadhukacuṇṇādīni sedetvā eraṇḍakaṭṭhīni ca bhajjitvā eva telaṃ karonti, tasmā tesaṃ telaṃ anupasampannehi kataṃ purebhattaṃ sāmisampi vaṭṭati. Vatthūnaṃ yāvajīvikattā pana savatthukapaṭiggahaṇe doso natthīti. Attanā kataṃ sattāhaṃ nirāmisaparibhogeneva paribhuñjitabbaṃ. Uggahitakehi kataṃ anajjhoharaṇīyaṃ bāhiraparibhoge vaṭṭati, sattāhātikkamepi anāpatti.

Telakaraṇatthāya sāsapamadhukaeraṇḍakaṭṭhīni vā paṭiggahetvā kataṃ telaṃ sattāhakālikaṃ. Dutiyadivase kataṃ chāhaṃ vaṭṭati. Tatiyadivase kataṃ pañcāhaṃ vaṭṭati. Catuttha-pañcama-chaṭṭhasattāmadivase kataṃ tadaheva vaṭṭati. Sace yāva aruṇassa uggamanā tiṭṭhati, nissaggiyaṃ. Aṭṭhame divase kataṃ anajjhoharaṇīyaṃ. Anissaggiyattā pana bāhiraparibhoge vaṭṭati. Sacepi na karoti, telatthāya gahitasāsapādīnaṃ sattāhātikkamane dukkaṭameva. Pāḷiyaṃ pana anāgatāni aññānipi nāḷikeranimbakosambakakaramandaatasīādīnaṃ telāni atthi, tāni paṭiggahetvā sattāhaṃ atikkāmayato dukkaṭaṃ hoti. Ayametesu viseso. Sesaṃ yāvakālikavatthuṃ yāvajīvikavatthuñca sallakkhetvā sāmaṃpākasavatthukapurebhattapacchābhattapaṭiggahitauggahitakavatthuvidhānaṃ sabbaṃ vuttanayeneva veditabbaṃ.



如果用午前接受的芥子等粉末通过日晒可以制成油,那么午前可以和食物一起食用,从午后开始只能单独食用,超过七天有舍忏。但是因为芥子、甘草粉等是通过蒸煮,蓖麻籽是通过炒制来制油的,所以它们的油如果是未受具足戒者制作的,午前可以和食物一起食用。因为原料是终生可用的,所以接受有实质的也没有过错。自己制作的七天内只能单独食用。用拿起的制作的不能吞咽,可以用于外部使用,即使超过七天也不犯戒。
为了制油而接受芥子、甘草、蓖麻籽等制成的油可以保存七天。第二天制作的可以用六天。第三天制作的可以用五天。第四、五、六、七天制作的当天可用。如果保存到日出,有舍忏。第八天制作的不能吞咽。因为不需要舍弃,所以可以用于外部使用。即使不制作,为了制油而接受的芥子等超过七天只有突吉罗。在经文中没有提到的其他如椰子、楝树、瓜、野芝麻等的油,接受后超过七天有突吉罗。这是它们的区别。其余的应该考虑当天可用的和终生可用的物品,自己烹煮的、有实质的、午前午后接受的、拿起的物品的规定,都应该按照前面说的方式理解。

623.Vasātelanti ‘‘anujānāmi, bhikkhave, vasāni bhesajjāni, acchavasaṃ, macchavasaṃ, susukāvasaṃ, sūkaravasaṃ, gadrabhavasa’’nti (mahāva. 262) evaṃ anuññātavasānaṃ telaṃ. Ettha ca ‘‘acchavasa’’nti vacanena ṭhapetvā manussavasaṃ sabbesaṃ akappiyamaṃsāna vasā anuññātā. Macchaggahaṇena ca susukāpi gahitā honti, vāḷamacchattā pana visuṃ vuttaṃ. Macchādiggahaṇena cettha sabbesampi kappiyamaṃsānaṃ vasā anuññātā. Maṃsesu hi dasamanaussa-hatthi-assa-sunakha-ahi-sīha-byaggha-dīpi-accha-taracchānaṃ maṃsāni akappiyāni. Vasāsu ekā manussavasāva. Khīrādīsu akappiyaṃ nāma natthi.

Anupasampannehi katanibbaṭṭitavasātelaṃ purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisampi vaṭṭati. Pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva vaṭṭati. Yaṃ pana tattha sukhumarajasadisaṃ maṃsaṃ vā nhāru vā aṭṭhi vā lohitaṃ vā hoti, taṃ abbohārikaṃ. Sace pana vasaṃ paṭiggahetvā sayaṃ karoti, purebhattaṃ paṭiggahetvā pacitvā parissāvetvā sattāhaṃ nirāmisaparibhogena paribhuñjitabbaṃ . Nirāmisaparibhogañhi sandhāya idaṃ vuttaṃ – ‘‘kāle paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭhaṃ telaparibhogena paribhuñjitu’’nti (mahāva. 262). Tatrāpi abbohārikaṃ abbohārikameva. Pacchābhattaṃ pana paṭiggahituṃ vā kātuṃ vā na vaṭṭatiyeva. Vuttañhetaṃ –

‘‘Vikāle ce, bhikkhave, paṭiggahitaṃ vikāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti tiṇṇaṃ dukkaṭānaṃ. Kāle ce, bhikkhave, paṭiggahitaṃ vikāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti dvinnaṃ dukkaṭānaṃ. Kāle ce, bhikkhave, paṭiggahitaṃ kāle nippakkaṃ vikāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, āpatti dukkaṭassa. Kāle ce, bhikkhave, paṭiggahitaṃ kāle nippakkaṃ kāle saṃsaṭṭhaṃ, taṃ ce paribhuñjeyya, anāpattī’’ti.

Upatissattheraṃ pana antevāsikā pucchiṃsu – ‘‘bhante, sappinavanītavasāni ekato pacitvā nibbaṭṭitāni vaṭṭanti, na vaṭṭantī’’ti? ‘‘Na vaṭṭanti, āvuso’’ti. Thero kirettha pakkatelakasaṭe viya kukkuccāyati. Tato naṃ uttari pucchiṃsu – ‘‘bhante, navanīte dadhiguḷikā vā takkabindu vā hoti, etaṃ vaṭṭatī’’ti? ‘‘Etampi, āvuso, na vaṭṭatī’’ti. Tato naṃ āhaṃsu – ‘‘bhante, ekato pacitvā saṃsaṭṭhāni tejavantāni honti, rogaṃ niggaṇhantī’’ti? ‘‘Sādhāvuso’’ti thero sampaṭicchi.

Mahāsumatthero panāha – ‘‘kappiyamaṃsavasā sāmisaparibhoge vaṭṭati, itarā nirāmisaparibhoge vaṭṭatī’’ti. Mahāpadumatthero pana ‘‘idaṃ ki’’nti paṭikkhipitvā ‘‘nanu vātābādhikā bhikkhū pañcamūlakasāvayāguyaṃ acchasūkaratelādīni pakkhipitvā yāguṃ pivanti, sā tejussadattā rogaṃ niggaṇhātī’’ti vatvā ‘‘vaṭṭatī’’ti āha.


623. 油脂油是指"比丘们,我允许油脂药物,即熊脂、鱼脂、鳄鱼脂、猪脂、驴脂"(大品262)这样允许的油脂的油。这里"熊脂"一词除了人脂外,允许所有不适合的肉的脂肪。"鱼"一词也包括鳄鱼,但因为是凶猛的鱼所以单独提到。这里"鱼"等词也包括所有适合的肉的脂肪。在肉中,人、象、马、狗、蛇、狮子、虎、豹、熊、鬣狗的肉是不适合的。在脂肪中只有人脂是不适合的。在牛奶等中没有不适合的。
未受具足戒者制作提炼的油脂油,如果午前接受,午前可以和食物一起食用。从午后开始七天内只能单独食用。其中如果有像细尘一样的肉、筋、骨、血,那是可以忽略的。但如果接受脂肪后自己制作,午前接受后煮沸过滤,七天内应该单独食用。因为这是针对单独食用而说的:"在适当时间接受,在适当时间煮熟,在适当时间混合,可以像油一样食用。"(大品262)其中可以忽略的仍然可以忽略。但是午后接受或制作都是不允许的。因为这样说:
"比丘们,如果在不适当时间接受,在不适当时间煮熟,在不适当时间混合,如果食用,犯三突吉罗。比丘们,如果在适当时间接受,在不适当时间煮熟,在不适当时间混合,如果食用,犯两突吉罗。比丘们,如果在适当时间接受,在适当时间煮熟,在不适当时间混合,如果食用,犯一突吉罗。比丘们,如果在适当时间接受,在适当时间煮熟,在适当时间混合,如果食用,不犯戒。"
弟子们问乌波帝沙长老:"尊者,奶油、生酥、油脂一起煮沸提炼的可以吗?"长老说:"不可以,朋友们。"长老对此像对煮过的油渣一样有疑虑。然后他们进一步问:"尊者,生酥中有酸奶块或酪浆滴,这可以吗?""这也不可以,朋友们。"然后他们说:"尊者,一起煮沸混合后变得有力,能制服疾病。""好的,朋友们。"长老同意了。
但大须摩长老说:"适合的肉的脂肪可以和食物一起食用,其他的只能单独食用。"大莲花长老则否定说"这是什么",说:"患风病的比丘在五根药粥中加入熊脂猪脂等喝粥,因为有力所以能制服疾病",然后说"可以"。


Madhu nāma makkhikāmadhūti madhukarīhi nāma madhumakkhikāhi khuddakamakkhikāhi bhamaramakkhikāhi ca kataṃ madhu. Taṃ purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisaparibhogampi vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisaparibhogameva vaṭṭati. Sattāhātikkame sace silesasadisaṃ mahāmadhuṃ khaṇḍaṃ khaṇḍaṃ katvā ṭhapitaṃ, itaraṃ vā nānābhājanesu, vatthugaṇanāya nissaggiyāni. Sace ekameva khaṇḍaṃ, ekabhājane vā itaraṃ ekameva nissaggiyaṃ. Uggahitakaṃ vuttanayeneva veditabbaṃ, arumakkhanādīsu upanetabbaṃ. Madhupaṭalaṃ vā madhusitthakaṃ vā sace madhunā amakkhitaṃ parisuddhaṃ, yāvajīvikaṃ. Madhumakkhitaṃ pana madhugatikameva. Cīrikā nāma sapakkhā dīghamakkhikā, tumbalanāmikā ca aṭṭhipakkhā kāḷamahābhamarā honti, tesaṃ āsayesu niyyāsasadisaṃ madhu hoti, taṃ yāvajīvikaṃ.

Phāṇitaṃ nāma ucchumhā nibbattanti ucchurasaṃ upādāya apakkā vā avatthukapakkā vā sabbāpi avatthukā ucchuvikati phāṇitanti veditabbā. Taṃ phāṇitaṃ purebhattaṃ paṭiggahitaṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva vaṭṭati. Sattāhātikkame vatthugaṇanāya nissaggiyaṃ. Bahū piṇḍā cuṇṇetvā ekabhājane pakkhittā honti ghanasannivesā, ekameva nissaggiyaṃ. Uggahitakaṃ vuttanayeneva veditabbaṃ, gharadhūpanādīsu upanetabbaṃ. Purebhattaṃ paṭiggahitena aparissāvitaucchurasena kataphāṇitaṃ sace anupasampannena kataṃ, sāmisampi vaṭṭati. Sayaṃkataṃ nirāmisameva vaṭṭati. Pacchābhattato paṭṭhāya pana savatthukapaṭiggahitattā anajjhoharaṇīyaṃ, sattāhātikkamepi anāpatti. Pacchābhattaṃ aparissāvitapaṭiggahitena katampi anajjhoharaṇīyameva, sattāhātikkamepi anāpatti. Esa nayo ucchuṃ paṭiggahetvā kataphāṇitepi. Purebhattaṃ pana parissāvitapaṭiggahitakena kataṃ sace anupasampannena kataṃ purebhattaṃ sāmisampi vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva. Sayaṃkataṃ purebhattampi nirāmisameva. Pacchābhattaṃ parissāvitapaṭiggahitena kataṃ pana nirāmisameva sattāhaṃ vaṭṭati. Uggahitakakataṃ vuttanayameva. ‘‘Jhāmaucchuphāṇitaṃ vā koṭṭitaucchuphāṇitaṃ vā purebhattameva vaṭṭatī’’ti mahāaṭṭhakathāyaṃ vuttaṃ.

Mahāpaccariyaṃ pana ‘‘etaṃ savatthukapakkaṃ vaṭṭati, no vaṭṭatī’’ti pucchaṃ katvā ‘‘ucchuphāṇitaṃ pacchābhattaṃ novaṭṭanakaṃ nāma natthī’’ti vuttaṃ, taṃ yuttaṃ. Sītudakena kataṃ madhukapupphaphāṇitaṃ purebhattaṃ sāmisaṃ vaṭṭati, pacchābhattato paṭṭhāya sattāhaṃ nirāmisameva. Sattāhātikkame vatthugaṇanāya dukkaṭaṃ. Khīraṃ pakkhipitvā kataṃ madhukaphāṇitaṃ yāvakālikaṃ. Khaṇḍasakkharaṃ pana khīrajallikaṃ apanetvā sodhenti, tasmā vaṭṭati. Madhukapupphaṃ pana purebhattaṃ allaṃ vaṭṭati, bhajjitampi vaṭṭati. Bhajjitvā tilādīhi missaṃ vā amissaṃ vā katvā koṭṭitampi vaṭṭati. Yadi pana taṃ gahetvā merayatthāya yojenti, yojitaṃ bījato paṭṭhāya na vaṭṭati. Kadalī-khajjūrī-amba-labuja-panasa-ciñcādīnaṃ sabbesaṃ yāvakālikaphalānaṃ phāṇitaṃ yāvakālikameva. Maricapakkehi phāṇitaṃ karonti, taṃ yāvajīvikaṃ.


蜂蜜是指由蜜蜂、小蜂、大黄蜂等制造的蜜。如果午前接受,午前可以和食物一起食用,从午后开始七天内只能单独食用。超过七天如果是像胶水一样的大块蜂蜜分成块状放置,或者其他的放在不同容器里,根据物品数量有舍忏。如果只有一块,或者其他的只放在一个容器里,只有一个舍忏。拿起的应该按照前面说的方式理解,应该用于涂抹伤口等。蜂巢或蜂蜡如果没有沾染蜂蜜是纯净的,可以终生使用。但沾有蜂蜜的就和蜂蜜一样。长翅膀的长蜂叫cīrikā,骨翅膀的黑色大黄蜂叫tumbalā,它们的巢中有像树脂一样的蜜,那可以终生使用。
糖浆是指从甘蔗产生的,从甘蔗汁开始,未煮的或无实质煮过的,所有无实质的甘蔗制品都应该理解为糖浆。那糖浆如果午前接受,午前可以和食物一起食用,从午后开始七天内只能单独食用。超过七天根据物品数量有舍忏。如果许多块磨成粉放在一个容器里密集堆积,只有一个舍忏。拿起的应该按照前面说的方式理解,应该用于熏房等。用午前接受的未过滤的甘蔗汁制成的糖浆,如果是未受具足戒者制作的,可以和食物一起食用。自己制作的只能单独食用。但从午后开始因为接受时有实质所以不能吞咽,即使超过七天也不犯戒。午后接受未过滤的制作的也不能吞咽,即使超过七天也不犯戒。接受甘蔗制成的糖浆也是这个规则。但是午前接受过滤的制成的,如果是未受具足戒者制作的,午前可以和食物一起食用,从午后开始七天内只能单独食用。自己制作的即使午前也只能单独食用。午后接受过滤的制成的只能单独食用七天。用拿起的制作的按照前面说的方式。大注释书中说:"烧焦的甘蔗糖浆或捣碎的甘蔗糖浆只能午前使用。"
但在大般差利中问:"这个有实质煮过的可以吗,不可以吗?",说:"没有午后不可用的甘蔗糖浆。"这是合理的。用冷水制作的木棉花糖浆午前可以和食物一起食用,从午后开始七天内只能单独食用。超过七天根据物品数量有突吉罗。加入牛奶制作的木棉糖浆是当天可用的。但是块糖去除牛奶渣后清洁,所以可以。木棉花午前新鲜的可以,炒过的也可以。炒后与芝麻等混合或不混合捣碎也可以。但如果拿去用于制酒,从种子开始就不可以。香蕉、椰枣、芒果、面包果、菠萝蜜、罗望子等所有当天可用的果实的糖浆也是当天可用的。用成熟的胡椒制作的糖浆可以终生使用。


Tāni paṭiggahetvāti sacepi sabbānipi paṭiggahetvā eka ghaṭe avinibbhogāni katvā nikkhipati , sattāhātikkame ekameva nissaggiyaṃ. Vinibhuttesu pañca nissaggiyāni. Sattāhaṃ pana anatikkāmetvā gilānenapi agilānenapi vuttanayeneva yathāsukhaṃ paribhuñjitabbaṃ. Sattavidhañhi odissaṃ nāma – byādhiodissaṃ, puggalodissaṃ, kālodissaṃ, samayodissaṃ, desodissaṃ, vasodissaṃ, bhesajjodissanti.

Tattha byādhiodissaṃ nāma – ‘‘anujānāmi, bhikkhave, amanussikābādhe āmakamaṃsaṃ āmakalohita’’nti (mahāva. 264) evaṃ byādhiṃ uddissa anuññātaṃ, taṃ teneva ābādhena ābādhikassa vaṭṭati, na aññassa. Tañca kho kālepi vikālepi kappiyampi akappiyampi vaṭṭatiyeva.

Puggalodissaṃ nāma – ‘‘anujānāmi, bhikkhave, romanthakassa romanthanaṃ. Na ca, bhikkhave, bahimukhadvāraṃ nīharitvā ajjhoharitabba’’nti (cūḷava. 273) evaṃ puggalaṃ uddissa anuññātaṃ, taṃ tasseva vaṭṭati, na aññassa.

Kālodissaṃ nāma – ‘‘anujānāmi, bhikkhave, cattāri mahāvikaṭāni dātuṃ – gūthaṃ, muttaṃ, chārikaṃ, mattika’’nti (mahāva. 268) evaṃ ahinā daṭṭhakālaṃ uddissa anuññātaṃ, taṃ tasmiṃyeva kāle appaṭiggahitakampi vaṭṭati, na aññasmiṃ.

Samayodissaṃ nāma – ‘‘gaṇabhojane aññatra samayā’’tiādinā (pāci. 217) nayena taṃ taṃ samayaṃ uddissa anuññātā anāpattiyo, tā tasmiṃ tasmiṃyeva samaye anāpattiyo honti, na aññadā.

Desodissaṃ nāma – ‘‘anujānāmi, bhikkhave, evarūpesu paccantimesu janapadesu vinayadharapañcamena gaṇena upasampada’’nti (mahāva. 259) evaṃ paccantadese uddissa anuññātāni upasampadādīni, tāni tattheva vaṭṭanti, na majjhimadese.

Vasodissaṃ nāma – ‘‘anujānāmi, bhikkhave, vasāni bhesajjānī’’ti (mahāva. 262) evaṃ vasānāmena anuññātaṃ , taṃ ṭhapetvā manussavasaṃ sabbesaṃ kappiyākappiyavasānaṃ telaṃ taṃtadatthikānaṃ telaparibhogena paribhuñjituṃ vaṭṭati.

Bhesajjodissaṃ nāma – ‘‘anujānāmi, bhikkhave, pañca bhesajjānī’’ti (mahāva. 260-261) evaṃ bhesajjanāmena anuññātāni āhāratthaṃ pharituṃ samatthāni sappinavanītatelamadhuphāṇitanti. Tāni paṭiggahetvā tadahupurebhattaṃ yathāsukhaṃ pacchābhattato paṭṭhāya sati paccaye vuttanayeneva sattāhaṃ paribhuñjitabbāni.



这些应当接受，若是接受所有的，放在一个器皿中不分开，则超过七天只有一个舍忏。在分开后有五个舍忏。超过七天不应超过，生病的或不生病的，按照所说的方式随意享用。七种类别的食物——疾病类、个人类、时间类、地方类、居住类、药物类。
其中疾病类是指：“我允许，比丘们，非人类的病害的肉和血。”（大品264）这样是针对疾病而允许的，因此仅适用于此病，不适用于其他。并且在时间上和时机上都适用适合和不适合的。
个人类是指：“我允许，比丘们，供给有吸引力的供养。不应从外门取出而直接食用。”（小品273）这样是针对个人而允许的，仅适用于此，不适用于其他。
时间类是指：“我允许，比丘们，给予四种大食物——粘稠食物、蛋、肉、泥土。”（大品268）这样是针对特定时间而允许的，因此在那个时间即使是少量的也适用，不适用于其他。
地方类是指：“在聚众饮食时，除非是特殊的时间。”（巴基217）这样是针对特定时间而允许的，在那个时间内不犯戒，不适用于其他。
居住类是指：“我允许，比丘们，在这样的边缘地区由持戒者的团体进行接受。”（大品259）这样是针对边缘地区而允许的，因此在那里适用，不适用于中部地区。
药物类是指：“我允许，比丘们，五种药物。”（大品260-261）这样是针对药物而允许的，适用于饮食的目的，适合于生酥、油脂、蜂蜜等。接受这些后，午前可以随意食用，超过午后开始则应按照所说的条件在七天内享用。

624.Sattāhātikkante atikkantasaññī nissaggiyaṃ pācittiyanti sacepi sāsapamattaṃ hoti sakiṃ vā aṅguliyā gahetvā jivhāya sāyanamattaṃ nissajjitabbameva, pācittiyañca desetabbaṃ.

Na kāyikena paribhogena paribhuñjitabbanti kāyo vā kāye aru vā na makkhetabbaṃ. Tehi makkhitāni kāsāvakattarayaṭṭhiupāhanapādakathalikamañcapīṭhādīnipi aparibhogāni. ‘‘Dvāravātapānakavāṭesupi hatthena gahaṇaṭṭhānaṃ na makkhetabba’’nti mahāpaccariyaṃ vuttaṃ. ‘‘Kasāve pana pakkhipitvā dvāravātapānakavāṭāni makkhetabbānī’’ti mahāaṭṭhakathāyaṃ vuttaṃ.

Anāpatti antosattāhaṃ adhiṭṭhetīti sattāhabbhantare sappiñca telañca vasañca muddhanitelaṃ vā abbhañjanaṃ vā madhuṃ arumakkhanaṃ phāṇitaṃ gharadhūpanaṃ adhiṭṭheti, anāpatti. Sace adhiṭṭhitatelaṃ anadhiṭṭhitatelabhājane ākiritukāmo hoti, bhājane ce sukhumaṃ chiddaṃ paviṭṭhaṃ paviṭṭhaṃ telaṃ purāṇatelena ajjhottharīyati, puna adhiṭṭhātabbaṃ. Atha mahāmukhaṃ hoti, sahasāva bahutelaṃ pavisitvā purāṇatelaṃ ajjhottharati, puna adhiṭṭhānakiccaṃ natthi. Adhiṭṭhitagatikameva hi taṃ hoti, etena nayena adhiṭṭhitatelabhājane anadhiṭṭhitatelākiraṇampi veditabbaṃ.

625.Vissajjetīti ettha sace dvinnaṃ santakaṃ ekena paṭiggahitaṃ avibhattaṃ hoti, sattāhātikkame dvinnampi anāpatti, paribhuñjituṃ pana na vaṭṭati. Sace yena paṭiggahitaṃ, so itaraṃ bhaṇati – ‘‘āvuso, imaṃ telaṃ sattāhamattaṃ paribhuñja tva’’nti. So ca paribhogaṃ na karoti, kassa āpatti? Na kassacipi āpatti . Kasmā? Yena paṭiggahitaṃ tena vissajjitattā, itarassa appaṭiggahitattā.

Vinassatīti aparibhogaṃ hoti. Cattenātiādīsu yena cittena bhesajjaṃ cattañca vantañca muttañca hoti, taṃ cittaṃ cattaṃ vantaṃ muttanti vuccati. Tena cittena puggalo anapekkhoti vuccatti, evaṃ anapekkho sāmaṇerassa datvāti attho. Idaṃ kasmā vuttaṃ? ‘‘Evaṃ antosattāhe datvā pacchā labhitvā paribhuñjantassa anāpattidassanattha’’nti mahāsumatthero āha. Mahāpadumatthero panāha – ‘‘nayidaṃ yācitabbaṃ, antosattāhe dinnassa hi puna paribhoge āpattiyeva natthi. Sattāhātikkantassa pana paribhoge anāpattidassanatthamidaṃ vutta’’nti. Tasmā evaṃ dinnaṃ bhesajjaṃ sace sāmaṇero abhisaṅkharitvā vā anabhisaṅkharitvā vā tassa bhikkhuno natthukammatthaṃ dadeyya, gahetvā natthukammaṃ kātabbaṃ. Sace bālo hoti, dātuṃ na jānāti, aññena bhikkhunā vattabbo – ‘‘atthi te, sāmaṇera, tela’’nti ‘‘āma, bhante, atthī’’ti. ‘‘Āhara, therassa bhesajjaṃ karissāmā’’ti. Evampi vaṭṭati. Sesaṃ uttānatthameva.

Kathinasamuṭṭhānaṃ, akiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ,

Ticittaṃ, tivedananti.

Bhesajjasikkhāpadavaṇṇanā niṭṭhitā.

4. Vassikasāṭikasikkhāpadavaṇṇanā

626.Tena samayenāti vassikasāṭikasikkhāpadaṃ. Tattha vassikasāṭikā anuññātāti cīvarakkhandhake visākhāvatthusmiṃ (mahāva. 349 ādayo) anuññātā. Paṭikaccevāti pureyeva.



624. 超过七天的情况下，若认为超出范围，则应舍忏；即使是小葱的量，也应以手指抓住舌头的量来舍忏，舍忏的内容应当说明。
不应以身体的方式来享用，身体或身体的部分不应被触碰。用这些触碰的东西，如袈裟、鞋、脚、坐垫等，都是不应享用的。“在门、窗、通道等处，手的抓取位置不应被触碰。”（大般差利）“而袈裟若放置于门、窗、通道时则应被触碰。”（大注释）
不犯戒是指在内部的七天内，应该接受黄油、油脂、脂肪、蜜、涂抹药膏、熏香等，都是不犯戒的。如果想要在未受具足戒者的油脂中涂抹油脂，如果容器中有细小的裂缝，细小的油脂会被旧油所覆盖，仍然需要重新涂抹。然后会变得非常明显，突然之间大量油脂进入旧油中，重新涂抹的工作就没有必要了。确实是指的油脂，因此在这样的情况下，未受具足戒者的油脂涂抹也应当被理解。
625. “放弃”是在这里，如果两个物品同时被接受，而没有分开，则在超过七天的情况下，两个物品都不犯戒，但不应享用。如果接受的物品是其中之一，则另一个会说：“朋友，请你享用这油脂的七天量。”他也不进行享用，这有什么过失？没有任何过失。为什么？因为接受的物品被放弃，而另一个物品未被接受。
“消失”是指未被享用。在“通过心灵的方式，药物、器具、食物、自由等都被称为心灵。”因此，凭借这个心灵，个人被称为不依赖，因此不依赖的意思是给予小沙门。这个为什么被提到？“为了展示在内部的七天内，给予后再享用的情况下不会犯戒。”大须摩长老这样说。而大莲花长老则说：“这并不是请求，内部的七天内给予后再享用是没有过失的。而超过七天的情况下，给予后再享用是为了展示不会犯戒。”因此，给予的药物若小沙门不论是经过思考或不经过思考，若是给予那个比丘，便是没有必要的工作。若是愚蠢的人，不知道如何给予，应该由其他比丘来做：“你有油脂吗？”“有的，尊者。” “拿来，我要为长老准备药物。”这样也可以。其他的内容请参见前述。
关于重的责任、无为、无知解脱、无心、无形象、身体和言语的行为、
三种心态、三种感觉。
药物的戒律说明已完成。
4. 雨季袈裟的戒律说明
626. “在那时”是指雨季袈裟的戒律。在那里，雨季袈裟被允许，正如在袈裟的章节中，维萨卡的地方等被允许。应当在早期。

627.Māso seso gimhānanti catunnaṃ gimhamāsānaṃ eko pacchimamāso seso. Katvāti sibbanarajanakappapariyosānena niṭṭhapetvā. Karontena ca ekameva katvā samaye adhiṭṭhātabbaṃ, dve adhiṭṭhātuṃ na vaṭṭanti.

Atirekamāse sese gimhāneti gimhānanāmake atirekamāse sese.

Atirekaddhamāsesese gimhāne katvā nivāsetīti ettha pana ṭhatvā vassikasāṭikāya pariyesanakkhettaṃ karaṇakkhettaṃ nivāsanakkhettaṃ adhiṭṭhānakkhettanti catubbidhaṃ khettaṃ, kucchisamayo piṭṭhisamayoti duvidho samayo, piṭṭhisamayacatukkaṃ kucchisamayacatukkanti dve catukkāni ca veditabbāni.

Tattha jeṭṭhamūlapuṇṇamāsiyā pacchimapāṭipadadivasato paṭṭhāya yāva kāḷapakkhuposathā, ayameko addhamāso pariyesanakkhettañceva karaṇakkhettañca. Etasmiñhi antare vassikasāṭikaṃ aladdhaṃ pariyesituṃ laddhaṃ kātuñca vaṭṭati, nivāsetuṃ adhiṭṭhātuñca na vaṭṭati. Kāḷapakkhuposathassa pacchimapāṭipadadivasato paṭṭhāya yāva āsāḷhīpuṇṇamā, ayameko addhamāso pariyesanakaraṇanivāsanānaṃ tiṇṇampi khettaṃ. Etasmiñhi antare pariyesituṃ kātuṃ nivāsetuñca vaṭṭati, adhiṭṭhātuṃyeva na vaṭṭati. Āsāḷhīpuṇṇamāsiyā pacchimapāṭipadadivasato paṭṭhāya yāva kattikapuṇṇamā, ime cattāro māsā pariyesanakaraṇanivāsanādhiṭṭhānānaṃ catunnaṃ khettaṃ. Etasmiñhi antare aladdhaṃ pariyesituṃ laddhaṃ kātuṃ nivāsetuṃ adhiṭṭhātuñca vaṭṭati. Idaṃ tāva catubbidhaṃ khettaṃ veditabbaṃ.

Kattikapuṇṇamāsiyā pana pacchimapāṭipadadivasato paṭṭhāya yāva jeṭṭhamūlapuṇṇamā, ime satta māsā piṭṭhisamayo nāma. Etasmiñhi antare ‘‘kālo vassikasāṭikāyā’’tiādinā nayena satuppādaṃ katvā aññātakaappavāritaṭṭhānato vassikasāṭikacīvaraṃ nipphādentassa iminā sikkhāpadena nissaggiyaṃ pācittiyaṃ. ‘‘Detha me vassikasāṭikacīvara’’ntiādinā nayena viññattiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena nissaggiyaṃ pācittiyaṃ. Vuttanayeneva satuppādaṃ katvā ñātakapavāritaṭṭhānato nipphādentassa imināva sikkhāpadena nissaggiyaṃ pācittiyaṃ . Viññattiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena anāpatti. Vuttañhetaṃ parivāre –

‘‘Mātaraṃ cīvaraṃ yāce, no ca saṅghe pariṇataṃ;

Kenassa hoti āpatti, anāpatti ca ñātake;

Pañhā mesā kusalehi cintitā’’ti. (pari. 481);

Ayañhi pañho imamatthaṃ sandhāya vuttoti. Evaṃ piṭṭhisamayacatukkaṃ veditabbaṃ.

Jeṭṭhamūlapuṇṇamāsiyā pana pacchimapāṭipadadivasato paṭṭhāya yāva kattikapuṇṇamā, ime pañca māsā kucchisamayo nāma. Etasmiñhi antare vuttanayena satuppādaṃ katvā aññātakaappavāritaṭṭhānato vassikasāṭikacīvaraṃ nipphādentassa vattabhede dukkaṭaṃ. Ye manussā pubbepi vassikasāṭikacīvaraṃ denti, ime pana sacepi attano aññātakaappavāritā honti, vattabhedo natthi, tesu satuppādakaraṇassa anuññātattā. Viññatiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena nissaggiyaṃ pācittiyaṃ. Idaṃ pana pakatiyā vassikasāṭikadāyakesupi hotiyeva. Vuttanayeneva satuppādaṃ katvā ñātakapavāritaṭṭhānato nipphādentassa iminā sikkhāpadena anāpatti. Viññattiṃ katvā nipphādentassa aññātakaviññattisikkhāpadena anāpatti. ‘‘Na vattabbā detha me’’ti idañhi pariyesanakāle aññātakaappavāriteyeva sandhāya vuttaṃ. Evaṃ kucchisamayacatukkaṃ veditabbaṃ.


627. 月份的剩余部分是指四个月的夏季月份中的一个最后月份，其余部分。完成是指在西班牙王国的结束。执行者应当在同一时间内只做一件事，不应同时做两件事。
在剩余的月份中，超过一个月的夏季月份是指超过一个月的剩余部分。
在超过半个月的剩余部分中，夏季月份是指在此处停留的雨季袈裟的寻找、制作、居住、决定这四种领域，腹部和背部的时间是两种时间，背部的时间和腹部的时间应当被理解为两种四种情况。
在这里，长根满月的最后一天开始到黑月的安居日，这就是一个半个月的寻找和制作的领域。在此期间，未获得的雨季袈裟的寻找和制作是可以的，但不可以居住和决定。黑月的安居日最后一天开始到七月满月，这就是一个半个月的寻找、制作和居住的三个领域。在此期间，寻找和制作是可以的，但不可以决定。七月满月的最后一天开始到十月满月，这四个月是寻找、制作和居住、决定的四个领域。在此期间，未获得的寻找和制作是可以的，但不可以决定。这就是四种领域的理解。
在十月满月的最后一天开始到长根满月，这七个月是背部的时间。在此期间，“雨季袈裟”的说法是指在适当的时间内通过适当的方式制作雨季袈裟的情况，若在此期间制作雨季袈裟则应舍忏。 “请给我雨季袈裟”的说法是指通过说明制作的情况，若在此期间制作雨季袈裟则应舍忏。按照所说的方式制作雨季袈裟，若通过说明制作的情况则不犯戒。关于这方面的说法是：
“向母亲请求袈裟，而不向僧团请求；这有什么过失？对亲属没有过失；这个问题是由聪明人考虑的。”（法集481）
这确实是指这个问题。因此，背部的四种情况应当被理解。
在长根满月的最后一天开始到十月满月，这五个月是腹部的时间。在此期间，按照所说的方式制作雨季袈裟的情况是有过失的。那些人即使以前给予雨季袈裟，但如果他们自己是其他的亲属，则没有过失，因为在这里允许制作的情况。通过说明制作的情况若不犯戒。这个情况在自然的雨季袈裟的给予者中也是如此。按照所说的方式制作雨季袈裟，若通过说明制作的情况则不犯戒。“不应说请给我”，这确实是指在寻找的时间内提到其他亲属。这样，腹部的四种情况应当被理解。


Naggo kāyaṃ ovassāpeti, āpatti dukkaṭassāti ettha udakaphusitagaṇanāya akatvā nhānapariyosānavasena payoge payoge dukkaṭena kāretabbo. So ca kho vivaṭaṅgaṇe ākāsato patitaudakeneva nhāyanto. Nhānakoṭṭhakavāpiādīsu ghaṭehi āsittaudakena vā nhāyantassa anāpatti.

Vassaṃ ukkaḍḍhiyatīti ettha sace katapariyesitāya vassikasāṭikāya gimhānaṃ pacchima māsaṃ khepetvā puna vassānassa paṭhamamāsaṃ ukkaḍḍhitvā gimhānaṃ pacchimamāsameva karonti, vassikasāṭikā dhovitvā nikkhipitabbā. Anadhiṭṭhitā avikappitā dve māse parihāraṃ labhati, vassūpanāyikadivase adhiṭṭhātabbā. Sace satisammosena vā appahonakabhāvena vā akatā hoti, te ca dve māse vassānassa ca cātumāsanti cha māse parihāraṃ labhati. Sace pana kattikamāse kathinaṃ attharīyati, aparepi cattāro māse labhati, evaṃ dasa māsā honti. Tato parampi satiyā paccāsāya mūlacīvaraṃ katvā ṭhapentassa ekamāsanti evaṃ ekādasa māse parihāraṃ labhati. Sace pana ekāhadvīhādivasena yāva dasāhānāgatāya vassūpanāyikāya antovasse vā laddhā ceva niṭṭhitā ca, kadā adhiṭṭhātabbāti etaṃ aṭṭhakathāsu na vicāritaṃ. Laddhadivasato paṭṭhāya antodasāhe niṭṭhitā pana tasmiṃyeva antodasāhe adhiṭṭhātabbā. Dasāhātikkame niṭṭhitā tadaheva adhiṭṭhātabbā. Dasāhe appahonte cīvarakālaṃ nātikkametabbāti ayaṃ no attanomati. Kasmā? ‘‘Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ; vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetu’’nti (mahāva. 358) hi vuttaṃ. Tasmā vassūpanāyikato pubbe dasāhātikkamepi anāpatti. ‘‘Dasāhaparamaṃ atirekacīvaraṃ dhāretabba’’nti (pārā. 462) ca vuttaṃ. Tasmā ekāhadvīhādivasena yāva dasāhānāgatāya vassūpanāyikāya antovasse vā laddhā ceva niṭṭhitā ca vuttanayeneva antodasāhe vā tadahu vā adhiṭṭhātabbā, dasāhe appahonte cīvarakālaṃ nātikkametabbā.

Tattha siyā ‘‘vassānaṃ cātumāsaṃ adhiṭṭhātu’’nti vacanato ‘‘cātumāsabbhantare yadā vā tadā vā adhiṭṭhātuṃ vaṭṭatī’’ti. Yadi evaṃ, ‘‘kaṇḍuppaṭicchādiṃ yāva ābādhā adhiṭṭhātu’’nti vuttaṃ sāpi, ca dasāhaṃ atikkāmetabbā siyā. Evañca sati ‘‘dasāhaparamaṃ atirekacīvaraṃ dhāretabba’’nti idaṃ virujjhati. Tasmā yathāvuttameva gahetabbaṃ, aññaṃ vā acalaṃ kāraṇaṃ labhitvā chaḍḍetabbaṃ. Apica kurundiyampi nissaggiyāvasāne vuttaṃ – ‘‘kadā adhiṭṭhātabbā? Laddhadivasato paṭṭhāya antodasāhe niṭṭhitā pana tasmiṃyeva antodasāhe adhiṭṭhātabbā. Yadi nappahoti yāva kattikapuṇṇamā parihāraṃ labhatī’’ti.

630.Acchinnacīvarassāti etaṃ vassikasāṭikameva sandhāya vuttaṃ. Tesañhi naggānaṃ kāyovassāpane anāpatti. Ettha ca mahagghavassikasāṭikaṃ nivāsetvā nhāyantassa corupaddavo āpadā nāma. Sesamettha uttānameva.

Chasamuṭṭhānaṃ , kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Vassikasāṭikasikkhāpadavaṇṇanā niṭṭhitā.

5. Cīvaraacchindanasikkhāpadavaṇṇanā



Naggo kāyaṃ ovassāpeti, āpatti dukkaṭassāti ettha udakaphusitagaṇanāya akatvā nhānapariyosānavasena payoge payoge dukkaṭena kāretabbo. So ca kho vivaṭaṅgaṇe ākāsato patitaudakeneva nhāyanto. Nhānakoṭṭhakavāpiādīsu ghaṭehi āsittaudakena vā nhāyantassa anāpatti。
Vassaṃ ukkaḍḍhiyatīti ettha sace katapariyesitāya vassikasāṭikāya gimhānaṃ pacchima māsaṃ khepetvā puna vassānassa paṭhamamāsaṃ ukkaḍḍhitvā gimhānaṃ pacchimamāsameva karonti, vassikasāṭikā dhovitvā nikkhipitabbā。Anadhiṭṭhitā avikappitā dve māse parihāraṃ labhati, vassūpanāyikadivase adhiṭṭhātabbā。Sace satisammosena vā appahonakabhāvena vā akatā hoti, te ca dve māse vassānassa ca cātumāsanti cha māse parihāraṃ labhati。Sace pana kattikamāse kathinaṃ attharīyati, aparepi cattāro māse labhati, evaṃ dasa māsā honti。Tato parampi satiyā paccāsāya mūlacīvaraṃ katvā ṭhapentassa ekamāsanti evaṃ ekādasa māse parihāraṃ labhati。Sace pana ekāhadvīhādivasena yāva dasāhānāgatāya vassūpanāyikāya antovasse vā laddhā ceva niṭṭhitā ca, kadā adhiṭṭhātabbāti etaṃ aṭṭhakathāsu na vicāritaṃ。Laddhadivasato paṭṭhāya antodasāhe niṭṭhitā pana tasmiṃyeva antodasāhe adhiṭṭhātabbā。Dasāhātikkame niṭṭhitā tadaheva adhiṭṭhātabbā。Dasāhe appahonte cīvarakālaṃ nātikkametabbāti ayaṃ no attanomati。Kasmā？‘‘Anujānāmi, bhikkhave, ticīvaraṃ adhiṭṭhātuṃ na vikappetuṃ; vassikasāṭikaṃ vassānaṃ cātumāsaṃ adhiṭṭhātuṃ, tato paraṃ vikappetu’’nti（mahāva. 358）hi vuttaṃ。Tasmā vassūpanāyikato pubbe dasāhātikkamepi anāpatti。‘‘Dasāhaparamaṃ atirekacīvaraṃ dhāretabba’’nti（pārā. 462）ca vuttaṃ。Tasmā ekāhadvīhādivasena yāva dasāhānāgatāya vassūpanāyikāya antovasse vā laddhā ceva niṭṭhitā ca vuttanayeneva antodasāhe vā tadahu vā adhiṭṭhātabbā，dasāhe appahonte cīvarakālaṃ nātikkametabbā。
Tattha siyā ‘‘vassānaṃ cātumāsaṃ adhiṭṭhātu’’nti vacanato ‘‘cātumāsabbhantare yadā vā tadā vā adhiṭṭhātuṃ vaṭṭatī’’ti。Yadi evaṃ，‘‘kaṇḍuppaṭicchādiṃ yāva ābādhā adhiṭṭhātu’’nti vuttaṃ sāpi，ca dasāhaṃ atikkāmetabbā siyā。Evañca sati ‘‘dasāhaparamaṃ atirekacīvaraṃ dhāretabba’’nti idaṃ virujjhati。Tasmā yathāvuttameva gahetabbaṃ，aññaṃ vā acalaṃ kāraṇaṃ labhitvā chaḍḍetabbaṃ。Apica kurundiyampi nissaggiyāvasāne vuttaṃ – ‘‘kadā adhiṭṭhātabbā？Laddhadivasato paṭṭhāya antodasāhe niṭṭhitā pana tasmiṃyeva antodasāhe adhiṭṭhātabbā。Yadi nappahoti yāva kattikapuṇṇamā parihāraṃ labhatī’’ti。
630. Acchinnacīvarassāti etaṃ vassikasāṭikameva sandhāya vuttaṃ。Tesañhi naggānaṃ kāyovassāpane anāpatti。Ettha ca mahagghavassikasāṭikṃ nivāsetvā nhāyantassa corupaddavo āpadā nāma。Sesamettha uttānameva。
Chasamuṭṭhānaṃ，kiriyaṃ，nosaññāvimokkhaṃ，acittakaṃ，paṇṇattivajjaṃ，kāyakammavacīkammaṃ，
ticittaṃ，tivedananti。
Vassikasāṭikasikkhāpadavaṇṇanā niṭṭhitā。
5. 袈裟裁剪的戒律说明

631.Tena samayenāti cīvaraacchindanasikkhāpadaṃ. Tattha yampi tyāhanti yampi te ahaṃ. So kira ‘‘mama pattacīvaraupāhanapaccattharaṇāni vahanto mayā saddhiṃ cārikaṃ pakkamissatī’’ti adāsi. Tenevamāha. Acchindīti balakkārena aggahesi, sakasaññāya gahitattā panassa pārājikaṃ natthi, kilametvā gahitattā āpatti paññattā.

633.Sayaṃ acchindati nissaggiyaṃ pācittiyanti ekaṃ cīvaraṃ ekābaddhāni ca bahūni acchindato ekā āpatti. Ekato abaddhāni visuṃ visuṃ ṭhitāni ca bahūni acchindato ‘‘saṅghāṭiṃ āhara, uttarāsaṅgaṃ āharā’’ti evaṃ āharāpayato ca vatthugaṇanāya āpattiyo. ‘‘Mayā dinnāni sabbāni āharā’’ti vadatopi ekavacaneneva sambahulā āpattiyo.

Aññaṃ āṇāpeti āpatti dukkaṭassāti ‘‘cīvaraṃ gaṇhā’’ti āṇāpeti, ekaṃ dukkaṭaṃ. Āṇatto bahūni gaṇhāti, ekaṃ pācittiyaṃ ‘‘saṅghāṭiṃ gaṇha, uttarāsaṅgaṃ gaṇhā’’ti vadato vācāya vācāya dukkaṭaṃ. ‘‘Mayā dinnāni sabbāni gaṇhā’’ti vadato ekavācāya sambahulā āpattiyo.

634.Aññaṃ parikkhāranti vikappanupagapacchimacīvaraṃ ṭhapetvā yaṃ kiñci antamaso sūcimpi. Veṭhetvā ṭhapitasūcīsupi vatthugaṇanāya dukkaṭāni. Sithilaveṭhitāsu evaṃ. Gāḷhaṃ katvā baddhāsu pana ekameva dukkaṭanti mahāpaccariyaṃ vuttaṃ. Sūcighare pakkhittāsupi eseva nayo. Thavikāya pakkhipitvā sithilabaddha gāḷhabaddhesu tikaṭukādīsu bhesajjesupi eseva nayo.

635.Sovā detīti ‘‘bhante, tumhākaṃyeva idaṃ sāruppa’’nti evaṃ vā deti, atha vā pana ‘‘āvuso, mayaṃ tuyhaṃ ‘vattapaṭipattiṃ karissati, amhākaṃ santike upajjhaṃ gaṇhissati, dhammaṃ pariyāpuṇissatī’ti cīvaraṃ adamha, so dāni tvaṃ na vattaṃ karosi, na upajjhaṃ gaṇhāsi, na dhammaṃ pariyāpuṇāsī’’ti evamādīni vutto ‘‘bhante, cīvaratthāya maññe bhaṇatha, idaṃ vo cīvara’’nti deti, evampi so vā deti. Disāpakkantaṃ vā pana daharaṃ ‘‘nivattetha na’’nti bhaṇati, so na nivattati. Cīvaraṃ gahetvā rundhathāti, evaṃ ce nivattati, sādhu. Sace ‘‘pattacīvaratthāya maññe tumhe bhaṇatha, gaṇhatha na’’nti deti. Evampi so vā deti, vibbhantaṃ vā disvā ‘‘mayaṃ tuyhaṃ ‘vattaṃ karissatī’ti pattacīvaraṃ adamha, so dāni tvaṃ vibbhamitvā carasī’’ti vadati. Itaro ‘‘gaṇhatha tumhākaṃ pattacīvara’’nti deti, evampi so vā deti. ‘‘Mama santike upajjhaṃ gaṇhantasseva demi, aññattha gaṇhantassa na demi. Vattaṃ karontasseva demi, akarontassa na demi, dhammaṃ pariyāpuṇantasseva demi, apariyāpuṇantassa na demi, avibbhamantasseva demi, vibbhamantassa na demī’’ti evaṃ pana dātuṃ na vaṭṭati, dadato dukkaṭaṃ. Āharāpetuṃ pana vaṭṭati. Cajitvā dinnaṃ acchinditvā gaṇhanto bhaṇḍagghena kāretabbo. Sesamettha uttānamevāti.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammavacīkammaṃ, akusalacittaṃ, dukkhavedananti.

Cīvaraacchindanasikkhāpadavaṇṇanā niṭṭhitā.

6. Suttaviññattisikkhāpadavaṇṇanā



631. “在那时”是指袈裟裁剪的戒律。在这里，所说的“我将带着我的袈裟、鞋子、坐垫与我一起出行”是指他这样说。于是他这样说：“裁剪”是指用力抓住，因为他自认为抓住了，所以没有犯过失，因抓住而产生的过失是被规定的。
633. “他自己裁剪，舍忏悔的过失”是指一个袈裟和一个缠绕的多个袈裟的裁剪产生的过失。若多个袈裟分开放置，裁剪时的“请拿来袈裟，拿来上衣”，这样取用时也会产生过失。“我所给予的所有袈裟，请拿来”，即使这样说也是以单数来计算的多种过失。
“他命令另一个”是指“请拿袈裟”，这是一个过失。被命令的人会计算多个，若说“请拿袈裟，拿上衣”，则通过语言的反复会产生过失。“我所给予的所有，请拿来”，即使这样说也是以单数来计算的多种过失。
634. “其他的器具”是指除了最后的袈裟外，任何东西，即使是最小的针也算。即使是放置的针，若是用来计算器具的过失也是如此。若是松松的放置，情况也是如此。若是紧紧绑住的，则只有一个过失，这是大般差利所说的。若是放置在针盒中的情况也是如此。若是放置在坚固的情况下，松散绑住的、紧紧绑住的药物等情况也是如此。
635. “他给我”是指“尊者，这确实是你们的袈裟”，或者说“朋友，我们会在你这里做‘行为的实践，学习法义’，我没有给予袈裟，所以现在你不做行为，不学习法义”，这样说的话，“尊者，请你说这是你的袈裟”，这样也可以他给予。对于离开方向的年轻人说“请不要回头”，但他并不回头。拿着袈裟说“请停止”，如果这样他回头，那就很好。若说“我认为你们应说‘请拿着袈裟’，请不要拿”，这样他也可以给予，看到他迷惑，“我没有给你‘你将要做’的袈裟，所以现在你迷惑而行”，这样说。另一个人说“请拿你的袈裟”，这样他也可以给予。“我只给在我这里学习的人，其他地方不给予，做行为的人给，没做的人不给，学习法义的人给，没学习的人不给，未迷惑的人给，迷惑的人不给”，这样给予是不合适的，给予会产生过失。要让他取用是可以的。放弃后给予的袈裟被裁剪后，计算时应被处理。其他的情况就如前述。
三种起因——身体的心意、言语的心意、身体言语的心意，产生行为、无知解脱、无心、世俗的过失、身体和言语的行为、不善的心、痛苦的感觉。
袈裟裁剪的戒律说明已完成。
6. 说法的说明戒律。

636.Tenasamayenāti suttaviññattisikkhāpadaṃ. Tattha khomanti khomavākehi katasuttaṃ. Kappāsikanti kappāsato nibbattaṃ. Koseyyanti kosiyaṃsūhi kantitvā katasuttaṃ. Kambalanti eḷakalomasuttaṃ. Sāṇanti sāṇavākasuttaṃ. Bhaṅganti pāṭekkaṃ vākasuttamevāti eke. Etehi pañcahi missetvā katasuttaṃ pana ‘‘bhaṅga’’nti veditabbaṃ.

Vāyāpeti payoge payoge dukkaṭanti sace tantavāyassa turivemādīni natthi, tāni ‘‘araññato āharissāmī’’ti vāsiṃ vā pharasuṃ vā niseti, tato paṭṭhāya yaṃ yaṃ upakaraṇatthāya vā cīvaravāyanatthāya vā karoti, sabbattha tantavāyassa payoge payoge bhikkhussa dukkaṭaṃ. Dīghato vidatthimatte tiriyañca hatthamatte vīte nissaggiyaṃ pācittiyaṃ. Mahāpaccariyaṃ pana ‘‘yāva pariyosānaṃ vāyāpentassa phalake phalake nissaggiyaṃ pācittiya’’nti vuttaṃ. Tampi idameva pamāṇaṃ sandhāya vuttanti veditabbaṃ. Vikappanupagapacchimañhi cīvarasaṅkhyaṃ gacchatīti.

Apicettha evaṃ vinicchayo veditabbo – suttaṃ tāva sāmaṃ viññāpitaṃ akappiyaṃ, sesaṃ ñātakādivasena uppannaṃ kappiyaṃ. Tantavāyopi aññātakaappavārito viññattiyā laddho akappiyo, seso kappiyo. Tattha akappiyasuttaṃ akappiyatantavāyena vāyāpentassa pubbe vuttanayena nissaggiyaṃ. Teneva pana kappiyasuttaṃ vāyāpentassa yathā pubbe nissaggiyaṃ, evaṃ dukkaṭaṃ. Teneva kappiyaṃ akappiyañca suttaṃ vāyāpentassa yadi pacchimacīvarappamāṇena eko paricchedo suddhakappiyasuttamayo, eko akappiyasuttamayoti evaṃ kedārabaddhaṃ viya cīvaraṃ hoti, akappiyasuttamaye paricchede pācittiyaṃ, itarasmiṃ tatheva dukkaṭaṃ. Yadi tato ūnaparicchedā honti, antamaso acchimaṇḍalappamāṇāpi, sabbaparicchedesu paricchedagaṇanāya dukkaṭaṃ. Atha ekantarikena vā suttena dīghato vā kappiyaṃ tiriyaṃ akappiyaṃ katvā vītaṃ hoti, phalake phalake dukkaṭaṃ. Kappiyatantavāyenapi akappiyasuttaṃ vāyāpentassa yathā pubbe nissaggiyaṃ, evaṃ dukkaṭaṃ. Teneva kappiyañca akappiyañca suttaṃ vāyāpentassa sace pacchimacīvarappamāṇā ūnakā vā akappiyasuttaparicchedā honti, tesu paricchedagaṇanāya dukkaṭaṃ. Kappiyasuttaparicchedesu anāpatti. Atha ekantarikena vā suttena dīghato vā kappiyaṃ tiriyaṃ akappiyaṃ katvā vītaṃ hoti, phalake phalake dukkaṭaṃ.

Yadi pana dve tantavāyā honti, eko kappiyo eko akappiyo, suttañca akappiyaṃ, te ce vārena vinanti, akappiyatantavāyena vīte phalake phalake pācittiyaṃ, ūnatare dukkaṭaṃ. Itarena vīte ubhayattha dukkaṭaṃ. Sace dvepi vemaṃ gahetvā ekato vinanti, phalake phalake pācittiyaṃ. Atha suttaṃ kappiyaṃ, cīvarañca kedārabaddhādīhi saparicchedaṃ, akappiyatantavāyena vīte paricchede paricchede dukkaṭaṃ, itarena vīte anāpatti. Sace dvepi vemaṃ gahetvā ekato vinanti, phalake phalake dukkaṭaṃ. Atha suttampi kappiyañca akappiyañca, te ce vārena vinanti, akappiyatantavāyena akappiyasuttamayesu pacchimacīvarappamāṇesu paricchedesu vītesu paricchedagaṇanāya pācittiyaṃ. Ūnakataresu kappiyasuttamayesu ca dukkaṭaṃ. Kappiyatantavāyena akappiyasuttamayesu pamāṇayuttesu vā ūnakesu vā dukkaṭameva. Kappiyasuttamayesu anāpatti.


636. "在那时"是指说法的说明戒律。在这里，"麻线"是指用麻线制作的线。"棉线"是指从棉花产生的线。"丝线"是指用蚕丝纺制的线。"羊毛线"是指羊毛线。"麻线"是指麻线。"混合线"是指有些人认为是单独的麻线。这五种线混合在一起制作的线应被理解为"混合线"。
"使人纺织"在每一个过程中都会产生过失。如果纺织工没有梭子等工具，他说"我将从森林中取来"，拿着斧头或砍刀，从那时起为了任何工具或为了纺织袈裟所做的一切，在每一个过程中都会给比丘带来过失。长度一肘或手掌宽，横向一手掌宽时，会产生舍忏的过失。大般差利说："使人纺织直到结束时，在每一块板上都会产生舍忏的过失"。这也应被理解为指的是同样的尺寸。因为它属于最后可以变更的袈裟的数量。
此外，还应如此确定：首先，自行请求的线是不合法的，其余的是因亲属等而产生的合法线。纺织工若是未经亲属允许，通过请求得到的是不合法的，其余的是合法的。在这种情况下，用不合法的线由不合法的纺织工纺织时，如前所述，会产生舍忏的过失。用合法的线纺织时，如前所述，会产生过失。若用合法和不合法的线纺织，如果最后袈裟的尺寸是一块纯合法线制成的，另一块是不合法线制成的，像田地划分一样的袈裟，在不合法线制成的部分会产生舍忏的过失，在另一部分则产生过失。如果部分不足，即使只有一个针头大小，在所有部分中按部分计算都会产生过失。或者用一根间隔的线，或者长度上合法，横向不合法地纺织时，在每块板上都会产生过失。合法的纺织工纺织不合法的线时，如前所述，会产生舍忏的过失。用合法和不合法的线纺织时，如果最后袈裟尺寸不足，或不合法线部分不足，则在这些部分按部分计算会产生过失。在合法线部分则无过失。或者用一根间隔的线，或者长度上合法，横向不合法地纺织时，在每块板上都会产生过失。
如果有两个纺织工，一个合法，一个不合法，线是不合法的，如果他们轮流纺织，不合法的纺织工纺织时，在每块板上都会产生舍忏的过失，不足的部分产生过失。另一个纺织工纺织时，两种情况下都会产生过失。如果两人同时拿起梭子纺织，在每块板上都会产生舍忏的过失。或者线是合法的，袈裟像田地划分一样有完整部分，不合法的纺织工纺织时，在每个部分都会产生过失，另一个纺织工纺织时则无过失。如果两人同时拿起梭子纺织，在每块板上都会产生过失。或者线是合法的和不合法的，如果他们轮流纺织，不合法的纺织工在最后袈裟尺寸的不合法线部分纺织时，按部分计算会产生舍忏的过失。在不足的合法线部分产生过失。合法的纺织工在不合法线部分，若符合尺寸或不足，则产生过失。在合法线部分则无过失。


Atha ekantarikena vā suttena dīghato vā akappiyaṃ tiriyaṃ kappiyaṃ katvā vinanti, ubhopi vā te vemaṃ gahetvā ekato vinanti, aparicchede cīvare phalake phalake dukkaṭaṃ, saparicchede paricchedavasena dukkaṭānīti. Ayaṃ pana attho mahāaṭṭhakathāyaṃ apākaṭo, mahāpaccariyādīsu pākaṭo. Idha sabbākāreneva pākaṭo.

Sace suttampi kappiyaṃ, tantavāyopi kappiyo ñātakappavārito vā mūlena vā payojito, vāyāpanapaccayā anāpatti. Dasāhātikkamanapaccayā pana āpattiṃ rakkhantena vikappanupagappamāṇamatte vīte tante ṭhitaṃyeva adhiṭṭhātabbaṃ. Dasāhātikkamena niṭṭhāpiyamānañhi nissaggiyaṃ bhaveyyāti. Ñātakādīhi tantaṃ āropetvā ‘‘tumhākaṃ, bhante, idaṃ cīvaraṃ gaṇheyyāthā’’ti niyyātitepi eseva nayo.

Sace tantavāyo evaṃ payojito vā sayaṃ dātukāmo vā hutvā ‘‘ahaṃ, bhante, tumhākaṃ cīvaraṃ asukadivase nāma vāyitvā ṭhapessāmī’’ti vadati, bhikkhu ca tena paricchinnadivasato dasāhaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ.

Sace pana tantavāyo ‘‘ahaṃ tumhākaṃ cīvaraṃ vāyitvā sāsanaṃ pesessāmī’’ti vatvā tatheva karoti, tena pesitabhikkhu pana tassa bhikkhuno na āroceti, añño disvā vā sutvā vā ‘‘tumhākaṃ, bhante, cīvaraṃ niṭṭhita’’nti āroceti, etassa ārocanaṃ na pamāṇaṃ. Yadā pana tena pesitoyeva āroceti, tassa vacanaṃ sutadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ.

Sace tantavāyo ‘‘ahaṃ tumhākaṃ cīvaraṃ vāyitvā kassaci hatthe pahiṇissāmī’’ti vatvā tatheva karoti, cīvaraṃ gahetvā gatabhikkhu pana attano pariveṇe ṭhapetvā tassa na āroceti, añño koci bhaṇati ‘‘api, bhante, adhunā ābhataṃ cīvaraṃ sundara’’nti? ‘‘Kuhiṃ, āvuso, cīvara’’nti? ‘‘Itthannāmassa hatthe pesita’’nti. Etassapi vacanaṃ na pamāṇaṃ. Yadā pana so bhikkhu cīvaraṃ deti, laddhadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ. Sace pana vāyāpanamūlaṃ adinnaṃ hoti, yāva kākaṇikamattampi avasiṭṭhaṃ, tāva rakkhati.

640.Anāpatti cīvaraṃ sibbetunti cīvarasibbanatthāya suttaṃ viññāpentassa anāpattīti attho. Āyogetiādīsupi nimittatthe bhummavacanaṃ, āyogādinimittaṃ viññāpentassa anāpattīti vuttaṃ hoti. Sesamettha uttānatthamevāti.

Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Suttaviññattisikkhāpadavaṇṇanā niṭṭhitā.

7. Mahāpesakārasikkhāpadavaṇṇanā

641.Tena samayenāti mahāpesakārasikkhāpadaṃ. Tattha suttaṃ dhārayitvāti suttaṃ tuletvā palaparicchedaṃ katvā. Appitanti ghanaṃ. Suvītanti suṭṭhu vītaṃ, sabbaṭṭhānesu samaṃ katvā vītaṃ. Suppavāyitanti suṭṭhu pavāyitaṃ sabbaṭṭhānesu samaṃ katvā tante pasāritaṃ. Suvilekhitanti lekhaniyā suṭṭhu vilikhitaṃ. Suvitacchitanti kocchena suṭṭhu vitacchitaṃ, suniddhotanti attho. Paṭibaddhanti vekallaṃ . Tanteti tante dīghato pasāraṇeyeva upanetvāti attho.



Atha ekantarikena vā suttena dīghato vā akappiyaṃ tiriyaṃ kappiyaṃ katvā vinanti, ubhopi vā te vemaṃ gahetvā ekato vinanti, aparicchede cīvare phalake phalake dukkaṭaṃ, saparicchede paricchedavasena dukkaṭānīti. Ayaṃ pana attho mahāaṭṭhakathāyaṃ apākaṭo, mahāpaccariyādīsu pākaṭo. Idha sabbākāreneva pākaṭo。
Sace suttampi kappiyaṃ, tantavāyopi kappiyo ñātakappavārito vā mūlena vā payojito, vāyāpanapaccayā anāpatti。Dasāhātikkamanapaccayā pana āpattiṃ rakkhantena vikappanupagappamāṇamatte vīte tante ṭhitaṃyeva adhiṭṭhātabbaṃ。Dasāhātikkamena niṭṭhāpiyamānañhi nissaggiyaṃ bhaveyyāti。Ñātakādīhi tantaṃ āropetvā “tumhākaṃ, bhante, idaṃ cīvaraṃ gaṇheyyāthā”ti niyyātitepi eseva nayo。
Sace tantavāyo evaṃ payojito vā sayaṃ dātukāmo vā hutvā “ahaṃ, bhante, tumhākaṃ cīvaraṃ asukadivase nāma vāyitvā ṭhapessāmī”ti vadati, bhikkhu ca tena paricchinnadivasato dasāhaṃ atikkāmeti, nissaggiyaṃ pācittiyaṃ。
Sace pana tantavāyo “ahaṃ tumhākaṃ cīvaraṃ vāyitvā sāsanaṃ pesessāmī”ti vatvā tatheva karoti, tena pesitabhikkhu pana tassa bhikkhuno na āroceti, añño disvā vā sutvā vā “tumhākaṃ, bhante, cīvaraṃ niṭṭhita”nti āroceti, etassa ārocanaṃ na pamāṇaṃ。Yadā pana tena pesitoyeva āroceti, tassa vacanaṃ sutadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ。
Sace tantavāyo “ahaṃ tumhākaṃ cīvaraṃ vāyitvā kassaci hatthe pahiṇissāmī”ti vatvā tatheva karoti, cīvaraṃ gahetvā gatabhikkhu pana attano pariveṇe ṭhapetvā tassa na āroceti, añño koci bhaṇati “api, bhante, adhunā ābhataṃ cīvaraṃ sundara”nti? “Kuhiṃ, āvuso, cīvara”nti? “Itthannāmassa hatthe pesita”nti。Etassapi vacanaṃ na pamāṇaṃ。Yadā pana so bhikkhu cīvaraṃ deti, laddhadivasato paṭṭhāya dasāhaṃ atikkāmayato nissaggiyaṃ pācittiyaṃ。Sace pana vāyāpanamūlaṃ adinnaṃ hoti, yāva kākaṇikamattampi avasiṭṭhaṃ, tāva rakkhati。
640. Anāpatti cīvaraṃ sibbetunti cīvarasibbanatthāya suttaṃ viññāpentassa anāpattīti attho。Āyogetiādīsupi nimittatthe bhummavacanaṃ, āyogādinimittaṃ viññāpentassa anāpattīti vuttaṃ hoti。Sesamettha uttānatthamevāti。
Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti。
Suttaviññattisikkhāpadavaṇṇanā niṭṭhitā。
7. Mahāpesakārasikkhāpadavaṇṇanā。
641. Tena samayenāti mahāpesakārasikkhāpadaṃ。Tattha suttaṃ dhārayitvāti suttaṃ tuletvā palaparicchedaṃ katvā。Appitanti ghanaṃ。Suvītanti suṭṭhu vītaṃ, sabbaṭṭhānesu samaṃ katvā vītaṃ。Suppavāyitanti suṭṭhu pavāyitaṃ sabbaṭṭhānesu samaṃ katvā tante pasāritaṃ。Suvilekhitanti lekhaniyā suṭṭhu vilikhitaṃ。Suvitacchitanti kocchena suṭṭhu vitacchitaṃ, suniddhotanti attho。Paṭibaddhanti vekallaṃ。Tanteti tante dīghato pasāraṇeyeva upanetvāti attho。

642.Tatra ce so bhikkhūti yatra gāme vā nigame vā te tantavāyā tatra. Vikappaṃ āpajjeyyāti visiṭṭhaṃ kappaṃ adhikavidhānaṃ āpajjeyya. Pāḷiyaṃ pana yenākārena vikappaṃ āpanno hoti, taṃ dassetuṃ ‘‘idaṃ kho, āvuso’’tiādi vuttaṃ.

Dhammampi bhaṇatīti dhammakathampi katheti, ‘‘tassa vacanena āyataṃ vā vitthataṃ vā appitaṃ vā’’ti suttavaḍḍhanaākārameva dasseti.

Pubbeappavāritoti cīvarasāmikehi pubbe appavārito hutvā. Sesaṃ uttānatthamevāti.

Chasamuṭṭhānaṃ, kiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ,

Ticittaṃ, tivedananti.

Mahāpesakārasikkhāpadavaṇṇanā niṭṭhitā.

8. Accekacīvarasikkhāpadavaṇṇanā

646-9.Tena samayenāti accekacīvarasikkhāpadaṃ. Tattha dasāhānāgatanti dasa ahāni dasāhaṃ, tena dasāhena anāgatā dasāhānāgatā, dasāhena asampattāti attho, taṃ dasāhānāgataṃ, accantasaṃyogavasena bhummatthe upayogavacanaṃ, tenevassa padabhājane ‘‘dasāhānāgatāyā’’ti vuttaṃ. Pavāraṇāyāti idaṃ pana yā sā dasāhānāgatāti vuttā, taṃ sarūpato dassetuṃ asammohatthaṃ anupayogavacanaṃ.

Kattikatemāsikapuṇṇamanti paṭhamakattikatemāsikapuṇṇamaṃ. Idhāpi paṭhamapadassa anupayogattā purimanayeneva bhummatthe upayogavacanaṃ. Idaṃ vuttaṃ hoti – ‘‘‘yato paṭṭhāya paṭhamamahāpavāraṇā dasāhānāgatā’ti vuccati, sacepi tāni divasāni accantameva bhikkhuno accekacīvaraṃ uppajjeyya, ‘accekaṃ ida’nti jānamānena bhikkhunā sabbampi paṭiggahetabba’’nti. Tena pavāraṇāmāsassa juṇhapakkhapañcamito paṭhāya uppannassa cīvarassa nidhānakālo dassito hoti. Kāmañcesa ‘‘dasāhaparamaṃ atirekacīvaraṃ dhāretabba’’nti imināva siddho, atthuppattivasena pana apubbaṃ viya atthaṃ dassetvā sikkhāpadaṃ ṭhapitaṃ.

Accekacīvaranti accāyikacīvaraṃ vuccati, tassa pana accāyikabhāvaṃ dassetuṃ ‘‘senāya vā gantukāmo hotī’’tiādi vuttaṃ. Tattha saddhāti iminā saddhāmattakameva dassitaṃ. Pasādoti iminā suppasannā balavasaddhā. Etaṃ accekacīvaraṃ nāmāti etaṃ imehi kāraṇehi dātukāmena dūtaṃ vā pesetvā sayaṃ vā āgantvā ‘‘vassāvāsikaṃ dassāmī’’ti evaṃ ārocitaṃ cīvaraṃ accekacīvaraṃ nāma hotī. Chaṭṭhito paṭṭhāya pana uppannaṃ anaccekacīvarampi paccuddharitvā ṭhapitacīvarampi etaṃ parihāraṃ labhatiyeva.

Saññāṇaṃ katvā nikkhipitabbanti kiñci nimittaṃ katvā ṭhapetabbaṃ. Kasmā etaṃ vuttaṃ? Yadi hi taṃ pure pavāraṇāya vibhajanti. Yena gahitaṃ, tena chinnavassena na bhavitabbaṃ. Sace pana hoti, taṃ cīvaraṃ saṅghikameva hoti. Tato sallakkhetvā sukhaṃ dātuṃ bhavissatīti.



642. 那里如果那个比丘：指在那个村庄或城镇中的那些织工。应该做出选择：应该做出特殊的选择或额外的安排。在经文中,为了说明他是如何做出选择的,所以说"朋友,这个"等等。
他也说法：他也讲说法,只是表明"根据他的话,长或宽或厚"等增加线的方式。
之前未被邀请：之前未被袈裟的主人邀请。其余的意思很明显。
六种起因,行为,非想解脱,无心,制定的过失,身业语业,
三种心,三种感受。
大织工学处的解释已结束。
8. 急施衣学处的解释
646-9. 在那时：指急施衣学处。其中,"未到十日"是指十天,未到那十天,即未达到十天的意思。这里用宾格表示处所,因此在词义解释中说"未到十日"。"自恣"这个词是为了明确说明前面所说的"未到"是什么,以避免混淆而使用主格。
"四月十五日"是指第一个四月十五日。这里也是前面的词不用宾格,而用处所的宾格。意思是说:"从第一次大自恣前十天开始算起,即使在这些天里比丘获得急施衣,知道'这是急施衣'的比丘应该全部接受。"由此表明从自恣月的白半第五天开始获得的衣服的保存期限。虽然这个意思已经包含在"多余的衣服最多可以保存十天"这句话里,但为了说明特殊情况,好像是新的意思一样制定了学处。
"急施衣"是指紧急的衣服,为了说明它的紧急性,所以说"想要去军队"等等。其中,"信"只是表示信心。"净信"表示非常清净的强烈信心。"这就是所谓的急施衣":这是指出于这些原因想要布施的人,或者派使者或者自己来说"我要布施雨安居衣"这样告知的衣服就叫做急施衣。从第六天开始获得的非急施衣,以及收回保存的衣服也同样获得这个保存期限。
"做记号后应该保存":应该做某种标记后保存。为什么这样说?因为如果在自恣前分配,获得的人不应该是已经破坏安居的人。如果是的话,那件衣服就属于僧团。因此做记号后容易分配。

650.Accekacīvare accekacīvarasaññīti evamādi vibhajitvā gahitameva sandhāya vuttaṃ. Sace pana avibhattaṃ hoti, saṅghassa vā bhaṇḍāgāre, cīvarasamayātikkamepi anāpatti. Iti atirekacīvarassa dasāhaṃ parihāro. Akatassa vassikasāṭikacīvarassa anatthate kathine pañca māsā, vasse ukkaḍḍhite cha māsā, atthate kathine apare cattāro māsā. Hemantassa pacchime divase mūlacīvarādhiṭṭhānavasena aparopi eko māsoti ekādasa māsā parihāro. Satiyā paccāsāya mūlacīvarassa eko māso, accekacīvarassa anatthate kathine ekādasadivasādhiko māso, atthate kathine ekādasadivasādhikā pañca māsā, tato paraṃ ekadivasampi parihāro natthīti veditabbaṃ.

Anaccekacīvareti accekacīvarasadise aññasmiṃ. Sesamettha uttānatthamevāti.

Kathinasamuṭṭhānaṃ – akiriyaṃ, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Accekacīvarasikkhāpadavaṇṇanā niṭṭhitā.

9. Sāsaṅkasikkhāpadavaṇṇanā

652.Tenasamayenāti sāsaṅkasikkhāpadaṃ. Tattha vutthavassā āraññakesūti te pubbepi araññeyeva vihariṃsu. Dubbalacīvarattā pana paccayavasena gāmantasenāsane vassaṃ vasitvā niṭṭhitacīvarā hutvā ‘‘idāni nippalibodhā samaṇadhammaṃ karissāmā’’ti āraññakesu senāsanesu viharanti. Kattikacorakāti kattikamāse corā. Paripātentīti upaddavanti, tattha tattha ādhāvitvā uttāsenti palāpenti. Antaraghare nikkhipitunti antogāme nikkhipituṃ. Bhagavā yasmā paccayā nāma dhammena samena dullabhā, sallekhavā hi bhikkhu mātarampi viññāpetuṃ na sakkoti. Tasmā cīvaraguttatthaṃ antaraghare nikkhipituṃ anujānāti. Bhikkhūnaṃ pana anurūpattā araññavāsaṃ na paṭikkhipi.



650. "对急施衣有急施衣想"等,这是针对已经分配获得的情况而说的。如果未分配,属于僧团或在库房里,即使超过衣时也无过失。因此,多余的衣服可以保存十天。未做的雨浴衣,如果未展开迦絺那,可保存五个月;如果雨季延长,可保存六个月;如果展开迦絺那,可再保存四个月。在冬季的最后一天,通过决意为基本衣服,还可再保存一个月,总共可保存十一个月。如果有希望获得基本衣服,可再保存一个月;急施衣如果未展开迦絺那,可保存一个月零十一天;如果展开迦絺那,可保存五个月零十一天;之后一天也不能保存,应当知道。
对非急施衣:指类似急施衣的其他衣服。其余的意思很明显。
迦絺那起因 - 非作为,非想解脱,无心,制定的过失,身业语业,三心,三受。
急施衣学处的解释已结束。
9. 危险学处的解释
652. 在那时:指危险学处。其中,"结束雨安居的林居比丘们":他们以前也住在林中。但由于衣服破旧,为了获得资具而在村庄附近的住处度过雨安居,获得衣服后,"现在我们没有牵挂,要修习沙门法"而住在林中的住处。"迦提迦月的强盗":迦提迦月的强盗。"骚扰":骚扰,在各处奔跑使人恐惧逃跑。"放在村中":放在村子里。世尊因为资具是难以如法平等获得的,因为少欲的比丘甚至不能向母亲请求。因此为了保护衣服而允许放在村中。但由于适合比丘,所以没有禁止住林。

653.Upavassaṃ kho panāti ettha upavassanti upavassa; upavasitvāti vuttaṃ hoti. Upasampajjantiādīsu viya hi ettha anunāsiko daṭṭhabbo. Vassaṃ upagantvā vasitvā cāti attho. Imassa ca padassa ‘‘tathārūpesu bhikkhu senāsanesu viharanto’’ti iminā sambandho. Kiṃ vuttaṃ hoti? Vassaṃ upagantvā vasitvā ca tato paraṃ pacchimakattikapuṇṇamapariyosānakālaṃ yāni kho pana tāni āraññakāni senāsanāni sāsaṅkasammatāni sappaṭibhayāni; tathārūpesu bhikkhu senāsanesu viharanto ākaṅkhamāno tiṇṇaṃ cīvarānaṃ aññataraṃ cīvaraṃ antaraghare nikkhipeyyāti. Yasmā pana yo vassaṃ upagantvā yāva paṭhamakattikapuṇṇamaṃ vasati, so vuṭṭhavassānaṃ abbhantaro hoti, tasmā idaṃ atigahanaṃ byañjanavicāraṇaṃ akatvā padabhājane kevalaṃ cīvaranikkhepārahaṃ puggalaṃ dassetuṃ ‘‘vuṭṭhavassāna’’nti vuttaṃ. Tassāpi ‘‘bhikkhu senāsanesu viharanto’’ti iminā sambandho. Ayañhi ettha attho ‘‘vuṭṭhavassānaṃ bhikkhu senāsanesu viharanto’’ti evarūpānaṃ bhikkhūnaṃ abbhantare yo koci bhikkhūti vuttaṃ hoti.

Araññalakkhaṇaṃ adinnādānavaṇṇanāyaṃ vuttaṃ. Ayaṃ pana viseso – sace vihāro parikkhitto hoti, parikkhittassa gāmassa indakhīlato aparikkhittassa parikkhepārahaṭṭhānato paṭṭhāya yāva vihāraparikkhepā minitabbaṃ. Sace vihāro aparikkhitto hoti, yaṃ sabbapaṭhamaṃ senāsanaṃ vā bhattasālā vā dhuvasannipātaṭṭhānaṃ vā bodhivā cetiyaṃ vā dūre cepi senāsanato hoti, taṃ paricchedaṃ katvā minitabbaṃ. Sacepi āsanne gāmo hoti, vihāre ṭhitehi gharamānusakānaṃ saddo sūyati, pabbatanadīādīhi pana antaritattā na sakkā ujuṃ gantuṃ, yo cassa pakatimaggo hoti, sacepi nāvāya sañcaritabbo, tena maggena gāmato pañcadhanusatikaṃ gahetabbaṃ. Yo āsannagāmassa aṅgasampādanatthaṃ tato tato maggaṃ pidahati, ayaṃ ‘‘dhutaṅgacoro’’ti veditabbo.

Sāsaṅkasammatānīti ‘‘sāsaṅkānī’’ti sammatāni; evaṃ saññātānīti attho. Padabhājane pana yena kāraṇena tāni sāsaṅkasammatāni, taṃ dassetuṃ ‘‘ārāme ārāmūpacāre’’tiādi vuttaṃ.

Saha paṭibhayena sappaṭibhayāni, sannihitabalavabhayānīti attho. Padabhājane pana yena kāraṇena tāni sappaṭibhayāni; taṃ dassetuṃ ‘‘ārāme ārāmūpacāre’’tiādi vuttaṃ.

Samantā gocaragāme nikkhipeyyāti āraññakassa senāsanassa samantā sabbadisābhāgesu attanā abhirucite gocaragāme satiyā aṅgasampattiyā nikkhipeyya.

Tatrāyaṃ aṅgasampatti – purimikāya upagantvā mahāpavāraṇāya pavārito hoti, idamekaṃ aṅgaṃ. Sace pacchimikāya vā upagato hoti chinnavasso vā, nikkhipituṃ na labhati. Kattikamāsoyeva hoti, idaṃ dutiyaṃ aṅgaṃ. Kattikamāsato paraṃ na labhati, pañcadhanusatikaṃ pacchimameva pamāṇayuttaṃ senāsanaṃ hoti, idaṃ tatiyaṃ aṅgaṃ. Ūnappamāṇe vā gāvutato atirekappamāṇe vā na labhati, yatra hi piṇḍāya caritvā puna vihāraṃ bhattavelāyaṃ sakkā āgantuṃ, tadeva idha adhippetaṃ. Nimantito pana addhayojanampi yojanampi gantvā vasituṃ pacceti, idamappamāṇaṃ. Sāsaṅkasappaṭibhayameva hoti, idaṃ catutthaṃ aṅgaṃ. Anāsaṅkaappaṭibhaye hi aṅgayuttepi senāsane vasanto nikkhipituṃ na labhatīti.


653. "度过雨安居后"这里,"度过"是指度过;即度过后的意思。就像在"获得具足戒"等词中一样,这里应该看到鼻音。意思是进入雨安居并度过。这个词与"比丘住在这样的住处"相连。这是什么意思呢?进入雨安居并度过后,在那之后直到迦提迦月最后一个满月日为止,那些被认为是危险和可怕的林中住处;比丘住在这样的住处时,如果愿意,可以将三件袈裟中的一件放在村中。由于从进入雨安居到第一个迦提迦月满月日期间居住的人,属于已度过雨安居的人,所以在词义解释中没有进行这种复杂的词句分析,只是简单地说"已度过雨安居的",来表示有资格放置袈裟的人。这也与"比丘住在住处"相连。这里的意思是"已度过雨安居的比丘住在住处",是指在这样的比丘中的任何一个比丘。
林地的定义在不与取的解释中已经说过。这里有一点不同:如果寺院有围墙,应该从有围墙的村庄的门柱或应该有围墙的地方开始测量,直到寺院的围墙。如果寺院没有围墙,应该以最先的住处、食堂、经常集会的地方、菩提树或塔为界限来测量,即使它离住处很远。即使附近有村庄,站在寺院里能听到人家的声音,但由于山河等阻隔不能直接去,应该按照通常的路线测量,即使需要乘船,也应该从村庄开始测量五百弓的距离。为了使附近的村庄符合条件而从这里那里堵塞道路的人,应该被视为"头陀行的小偷"。
"被认为是危险的":被认为是"危险的";即这样认知的意思。但在词义解释中,为了说明它们为什么被认为是危险的,所以说"在园林中,在园林附近"等等。
"可怕的"是与可怕一起,意思是有强大的恐惧存在。但在词义解释中,为了说明它们为什么是可怕的,所以说"在园林中,在园林附近"等等。
"可以放在周围的村庄中":林居比丘可以在住处周围所有方向上自己喜欢的乞食村庄中放置,如果符合条件的话。
这里的条件是:在前安居进入并在大自恣日自恣,这是第一个条件。如果是在后安居进入或者破坏了安居,就不能放置。必须是迦提迦月,这是第二个条件。迦提迦月之后就不能放置。住处必须正好是五百弓的距离,这是第三个条件。如果距离不足或超过四分之一由旬就不能放置。这里指的是能够去乞食后在用餐时间回到寺院的距离。如果受到邀请,即使去半由旬或一由旬居住也可以,这不在此限。必须是危险和可怕的,这是第四个条件。因为即使住在符合条件但不危险不可怕的住处,也不能放置。


Aññatra bhikkhusammutiyāti yā udositasikkhāpade kosambakasammuti (pārā. 475) anuññātā tassā sammutiyā aññatra; sace sā laddhā hoti, chārattātirekampi vippavasituṃ vaṭṭati.

Puna gāmasīmaṃ okkamitvāti sace gocaragāmato puratthimāya disāya senāsanaṃ; ayañca pacchimadisaṃ gato hoti, senāsanaṃ āgantvā sattamaṃ aruṇaṃ uṭṭhāpetuṃ asakkontena gāmasīmampi okkamitvā sabhāyaṃ vā yattha katthaci vā vasitvā cīvarappavattiṃ ñatvā pakkamituṃ vaṭṭatīti attho. Evaṃ asakkontena tattheva ṭhitena paccuddharitabbaṃ, atirekacīvaraṭṭhāne ṭhassatīti. Sesaṃ uttānameva.

Kathinasamuṭṭhānaṃ – kāyavācato kāyavācācittato ca samuṭṭhāti, akiriyā, nosaññāvimokkhaṃ, acittakaṃ, paṇṇattivajjaṃ, kāyakammavacīkammaṃ, ticittaṃ, tivedananti.

Sāsaṅkasikkhāpadavaṇṇanā niṭṭhitā.

10. Pariṇatasikkhāpadavaṇṇanā

657.Tena samayenāti pariṇatasikkhāpadaṃ. Tattha pūgassāti samūhassa; dhammagaṇassāti attho. Paṭiyattanti paṭiyāditaṃ. Bahū saṅghassa bhattāti saṅghassa bahūni bhattāni anekāni lābhamukhāni; na saṅghassa kenaci parihānīti dīpenti. Oṇojethāti detha. Kiṃ panevaṃ vattuṃ vaṭṭatīti kasmā na vaṭṭati? Ayañhi abhihaṭabhikkhā abhiharitvā ekasmiṃ okāse saṅghassatthāya paṭiyattā abhihaṭapaṭiyatte ca uddissa ṭhapitabhāge ca payuttavācā nāma natthi.

658.Saṅghikanti saṅghassa santakaṃ. So hi saṅghassa pariṇatattā hatthaṃ anārūḷhopi ekena pariyāyena saṅghassa santako hoti, padabhājane pana ‘‘saṅghikaṃ nāma saṅghassa dinnaṃ hoti pariccatta’’nti evaṃ atthuddhāravasena nippariyāyatova saṅghikaṃ dassitaṃ. Lābhanti paṭilabhitabbavatthuṃ āha. Tenevassa niddese ‘‘cīvarampī’’tiādi vuttaṃ. Pariṇatanti saṅghassa ninnaṃ saṅghassa poṇaṃ saṅghassa pabbhāraṃ hutvā ṭhitaṃ. Yena pana kāraṇena so pariṇato hoti, taṃ dassetuṃ ‘‘dassāma karissāmāti vācā bhinnā hotī’’ti padabhājanaṃ vuttaṃ.



除了比丘的同意外:除了在优陀夷学处中允许的憍赏弥比丘的同意;如果获得了那个同意,即使超过六夜也可以离开。
再次进入村庄界限:如果乞食村在住处的东方,而他去了西方,不能回到住处度过第七天黎明的人,可以进入村庄界限,在集会堂或任何地方住下,了解衣服的情况后离开。意思是这样。如果不能这样做,应该就在那里收回,它将处于多余衣服的状态。其余的很明显。
迦絺那起因 - 从身语或身语意而生起,非作为,非想解脱,无心,制定的过失,身业语业,三心,三受。
危险学处的解释已结束。
10. 转变学处的解释
657. 在那时:指转变学处。其中,"团体的":群众的;意思是法团。"准备好的":已经准备好的。"僧团有很多食物":僧团有很多食物,很多获得的来源;表示僧团没有任何损失。"分配":给予。为什么不可以这样说呢?因为这是已经带来的食物,为僧团准备好放在一个地方,对于已经带来准备好的和指定放置的部分,没有所谓的说话的过失。
658. "僧团的":属于僧团的。因为它已经转变给僧团,即使没有到手,从某种意义上说也是属于僧团的。但在词义解释中,"僧团的是指已经给予僧团,已经舍弃的",这样从意义的提取来说,是直接表示僧团的。"利养":指应该获得的物品。因此在解释中说"衣服等"。"已经转变":倾向于僧团,趋向于僧团,归属于僧团。为了说明它为什么已经转变,在词义解释中说"我们将给予,我们将做,已经说出这样的话"。

659.Payogedukkaṭanti pariṇatalābhassa attano pariṇāmanapayoge dukkaṭaṃ, paṭilābhena tasmiṃ hatthaṃ ārūḷhe nissaggiyaṃ. Sace pana saṅghassa dinnaṃ hoti, taṃ gahetuṃ na vaṭṭati, saṅghasseva dātabbaṃ. Yopi ārāmikehi saddhiṃ ekato khādati, bhaṇḍaṃ agghāpetvā kāretabbo. Pariṇataṃ pana sahadhammikānaṃ vā gihīnaṃ vā antamaso mātusantakampi ‘‘idaṃ mayhaṃ dehī’’ti saṅghassa pariṇatabhāvaṃ ñatvā attano pariṇāmetvā gaṇhantassa nissaggiyaṃ pācittiyaṃ. ‘‘Imassa bhikkhuno dehī’’ti evaṃ aññassa pariṇāmentassa suddhikapācittiyaṃ. Ekaṃ pattaṃ vā cīvaraṃ vā attano, ekaṃ aññassa pariṇāmeti, nissaggiyaṃ pācittiyañceva suddhikapācittiyañca. Eseva nayo bahūsu. Vuttampi cetaṃ –

‘‘Nissaggiyena āpattiṃ, suddhikena pācittiyaṃ;

Āpajjeyya ekato;

Pañhā mesā kusalehi cintitā’’ti. (pari. 480);

Ayañhi pariṇāmanaṃ sandhāya vutto. Yopi vassikasāṭikasamaye mātugharepi saṅghassa pariṇataṃ vassikasāṭikaṃ ñatvā attano pariṇāmeti, nissaggiyaṃ pācittiyaṃ. Parassa pariṇāmeti, suddhikapācittiyaṃ. Manussā ‘‘saṅghabhattaṃ karissāmā’’ti sappitelādīni āharanti, gilāno cepi bhikkhu saṅghassa pariṇatabhāvaṃ ñatvā kiñci yācati, nissaggiyaṃ pācittiyameva. Sace pana so ‘‘tumhākaṃ sappiādīni ābhaṭāni atthī’’ti pucchitvā ‘‘āma, atthī’’ti vutte ‘‘mayhampi dethā’’ti vadati, vaṭṭati. Athāpi naṃ kukkuccāyantaṃ upāsakā vadanti – ‘‘saṅghopi amhehi dinnameva labhati; gaṇhatha, bhante’’ti evampi vaṭṭati.



659. "因使用而有过失":指转变所获得的东西,如果自己转变的东西有过失,在接受时手中已持有的东西是无舍弃的。如果是给予僧团的,则不能取用,应当归于僧团。与住在园中的人一起吃饭,应当将财物估算后处理。已经转变的东西,无论是与有道德的人或家庭人一起,至少对母亲的财物来说,在知道其属于僧团的转变状态后,如果自己转变并取用,则是无舍弃的过失。对"这个比丘给我"这样要求他人转变的,则是清净的过失。一个碗或一件袈裟属于自己,而另一件属于他人转变,则是无舍弃的过失以及清净的过失。其他情况也同样适用。这也曾说过：
"因无舍弃而有过失,因清净而有过失;
若单独犯过失;
这是善人所思考的问题。"（《律藏》480）
这里是指转变的情况。无论是在雨季浴衣期间,若在母亲家知道属于僧团的雨季浴衣而自己转变,则是无舍弃的过失。如果转变他人的东西,则是清净的过失。人们说"我们要为僧团准备食物",即使生病的比丘知道属于僧团的转变状态而请求什么,也只是无舍弃的过失。如果他问"你们有黄油等食物吗？"而得到"是的，有"的回答,则可以说"也给我吧",这是合适的。即使如此,信士们也会对他感到疑虑——"僧团也仅仅是我们所给予的;请拿去吧,尊者"这样也是合适的。

660.Saṅghassa pariṇataṃ aññasaṅghassāti ekasmiṃ vihāre saṅghassa pariṇataṃ aññaṃ vihāraṃ uddisitvā ‘‘asukasmiṃ nāma mahāvihāre saṅghassa dethā’’ti pariṇāmeti .

Cetiyassa vāti ‘‘kiṃ saṅghassa dinnena, cetiyassapūjaṃ karothā’’ti evaṃ cetiyassa vā pariṇāmeti.

Cetiyassapariṇatanti ettha niyametvā aññacetiyassatthāya ropitamālāvacchato aññacetiyamhi pupphampi āropetuṃ na vaṭṭati. Ekassa cetiyassa pana chattaṃ vā paṭākaṃ vā āropetvā ṭhitaṃ disvā sesaṃ aññassa cetiyassa dāpetuṃ vaṭṭati.

Puggalassa pariṇatanti antamaso sunakhassāpi pariṇataṃ ‘‘imassa sunakhassa mā dehi, etassa dehī’’ti evaṃ aññapuggalassa pariṇāmeti, dukkaṭaṃ. Sace pana dāyakā ‘‘mayaṃ saṅghassa bhattaṃ dātukāmā, cetiyassa pūjaṃ kātukāmā, ekassa bhikkhuno parikkhāraṃ dātukāmā, tumhākaṃ ruciyā dassāma; bhaṇatha, kattha demā’’ti vadanti. Evaṃ vutte tena bhikkhunā ‘‘yattha icchatha, tattha dethā’’ti vattabbā. Sace pana kevalaṃ ‘‘kattha demā’’ti pucchanti, pāḷiyaṃ āgatanayeneva vattabbaṃ. Sesamettha uttānatthameva.

Tisamuṭṭhānaṃ – kāyacittato vācācittato kāyavācācittato ca samuṭṭhāti, kiriyaṃ, saññāvimokkhaṃ, sacittakaṃ, lokavajjaṃ, kāyakammavacīkammaṃ, akusalacittaṃ, tivedananti.

Samantapāsādikāya vinayasaṃvaṇṇanāya

Pariṇatasikkhāpadavaṇṇanā niṭṭhitā.

Niṭṭhito pattavaggo tatiyo.

Nissaggiyavaṇṇanā niṭṭhitā.

Pārājikakaṇḍa-aṭṭhakathā niṭṭhitā.

660. "属于僧团的转变是属于他僧团的":在一个寺院中,指向另一个寺院的"请将某某大寺的东西给僧团"进行转变。
"关于圣地":是指"与僧团的给予有什么关系,你们要进行圣地的供养"这样进行转变。
"圣地的转变"在这里特指为了其他圣地而种植的花环,在其他圣地上不能放花。如果看到在某个圣地上放置的伞或旗帜,则可以将其转赠给其他圣地。
"个人的转变"是指至少对一只狗的转变"不要给这只狗,给那只狗"这样进行转变,是有过失的。如果施主说"我们想给僧团的食物,想进行圣地的供养,想给某位比丘的供养,请告诉我们,我们将根据你们的喜好给予;请说,我们该给哪里"。这样说时,那位比丘应当说"你们想给哪里就给哪里"。若只是询问"我们该给哪里",则应当根据巴利文的来意进行回答。其他情况也同样适用。
"三种起因"是指从身体的意志、语言的意志、身体语言的意志而生起的行为、非想解脱、无心、世俗的过失、身体行为和语言行为、不善的心、三种感受。
关于《遍处安乐》的戒律解释已结束。
转变学处的解释已结束。
第三个饮食部分已结束。
无舍弃的解释已结束。

《破戒经》的注释已结束。



