Tipiṭaka Translation

Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Vinayapiṭake

律藏

Cūḷavagga-aṭṭhakathā

小品义注

1. Kammakkhandhakaṃ

1. 羯磨犍度

Tajjanīyakammakathā

呵责羯磨品

1. Cūḷavaggassa [Pg.1] paṭhame kammakkhandhake tāva paṇḍukalohitakāti paṇḍuko ceva lohitako cāti chabbaggiyesu dve janā; tesaṃ nissitakāpi paṇḍukalohitakātveva paññāyanti. Balavābalavaṃ paṭimantethāti suṭṭhubalavaṃ paṭivadatha. Alamatthatarāti samatthatarā.

1. 于《小品》(Cūḷavagga)第一羯磨犍度中，首先，“班杜迦与路希迦”(Paṇḍukalohitakā)是指六群比丘中的两人，即班杜迦(Paṇḍuka)与路希迦(Lohitaka)；依止他们的弟子亦被称为“班杜迦与路希迦”。“强力反驳”(Balavābalavaṃ paṭimantetha)是说：非常强力地回应。“更有能力”(Alamatthatarā)是说：更有能力者。

Tajjanīyakammakathā niṭṭhitā.

呵责羯磨品终。

Adhammakammadvādasakakathā

非法羯磨十二法品

4. Asammukhā katantiādīsu saṅghadhammavinayapuggalasammukhānaṃ vinā kataṃ, cuditakaṃ appaṭipucchitvā kataṃ, tasseva appaṭiññāya kataṃ. Adesanāgāminiyāti pārājikāpattiyā vā saṅghādisesāpattiyā vā. Ettha purimakesu tīsu tikesu nava padā adhammenakataṃ vaggenakatanti imehi saddhiṃ ekekaṃ gahetvā nava tikā vuttā. Evaṃ sabbepi dvādasa tikā honti. Paṭipakkhavasena sukkapakkhesupi eteyeva dvādasa tikā vuttā.

4. 于“非现前作”(asammukhā kataṃ)等句中：指不在僧团、法、律、个人(puggala)现前而作；未经被控者询问而作；未经其承认而作。“不可悔过”(adesanāgāminī)是指波罗夷(pārājika)罪或僧残(saṅghādisesa)罪。于此，前三组三法中的九个项目，与“不如法所作”(adhammenakataṃ)、“非全分所作”(vaggenakataṃ)这些词逐一组合，而说有九组三法。如是，总共有十二组三法。以相反的方式，于白品方面亦说了这同样的十二组三法。

6. Ananulomikehi [Pg.2] gihisaṃsaggehīti pabbajitānaṃ ananucchavikehi sahasokitādīhi gihisaṃsaggehi.

6. “以不适当的与在家者交往”者，谓出家人以不合宜的方式与在家者交往，例如与他们一同悲伤等。

Tiṇṇaṃ, bhikkhave, bhikkhūnantiādi ekekenāpi aṅgena tajjanīyakammaṃ kātuṃ vaṭṭatīti dassanatthaṃ vuttaṃ. Tajjanīyassa hi visesena bhaṇḍanakārakattaṃ aṅgaṃ, niyassassa abhiṇhāpattikattaṃ, pabbājanīyassa kuladūsakattaṃ vuttaṃ. Imesu pana tīsu aṅgesu yena kenaci sabbānipi kātuṃ vaṭṭati. Yadi evaṃ yaṃ campeyyakkhandhake vuttaṃ – ‘‘tajjanīyakammārahassa niyassakammaṃ karoti…pe… upasampadārahaṃ abbheti; evaṃ kho upāli adhammakammaṃ hoti avinayakammaṃ, evañca pana saṅgho sātisāro hotī’’ti idaṃ virujjhatīti. Idañca na virujjhati. Kasmā? Vacanatthanānattato, ‘‘tajjanīyakammārahassā’’ti imassa hi vacanassa kammasanniṭṭhānaṃ attho. ‘‘Tiṇṇaṃ, bhikkhave’’tiādivacanassa aṅgasambhavo, tasmā yadā saṅghena sannipatitvā ‘‘idaṃ nāma imassa bhikkhuno kammaṃ karomā’’ti sanniṭṭhānaṃ kataṃ hoti, tadā kammāraho nāma hoti. Tassa iminā lakkhaṇena tajjanīyādikammārahassa niyassakammādikaraṇaṃ adhammakammañceva avinayakammañcāti veditabbaṃ. Yassa pana bhaṇḍanakārakādīsu aṅgesu aññataraṃ aṅgaṃ atthi, tassa ākaṅkhamāno saṅgho yathānuññātesu aṅgesu ca kammesu ca yena kenaci aṅgena yaṃkiñci kammaṃ vavatthapetvā taṃ bhikkhuṃ kammārahaṃ katvā kammaṃ kareyya. Ayamettha vinicchayo. Evaṃ pubbenāparaṃ sameti.

“比丘们，对于三种比丘……”等句，是为了开示即使只具足其中一个条件，也适合作呵责羯磨。诚然，呵责羯磨的条件，特别是指争讼(bhaṇḍanakārakattaṃ)；依止羯磨的条件，是指屡次犯戒(abhiṇhāpattikattaṃ)；驱摈羯磨(pabbājanīyakamma)的条件，是指污家。然而，在这三个条件中，只要具足任何一个，就可以对他作所有的羯磨。若如此，这是否与《瞻波犍度》(Campeyyakkhandhaka)中所说的——“对该受呵责羯磨者，却作依止羯磨……乃至恢复该受具足戒者；优波离，如此即是非法羯磨、非律羯磨，僧团也因此有过失”——相抵触呢？这并不抵触。为什么？因为文义不同。“对该受呵责羯磨者”此句的意义是羯磨的决断。“比丘们，对于三种比丘……”等句的意义是条件的成立。因此，当僧团集会后，作了“我们为这位比丘作某某羯磨”的决断时，他才被称为该受羯磨者。对于以这种特征而该受呵责等羯磨者，若对他作依止等羯磨，当知此即是非法羯磨与非律羯磨。然而，对于具足争讼等条件中任何一个条件的比丘，僧团若有意愿，即可在所允许的诸条件与诸羯磨中，以任一条件为据，决定施行任一羯磨，将该比丘定为该受羯磨者后，再对他作羯磨。这是此处的判决。如是，前后相合。

Tattha kiñcāpi tajjanīyakamme bhaṇḍanakārakavasena kammavācā vuttā, atha kho bālassa abyattassa āpattibahulassa tajjanīyakammaṃ karontena bālaabyattavaseneva kammavācā kātabbā. Evañhi bhūtena vatthunā kataṃ kammaṃ hoti, na ca aññassa kammassa vatthunā. Kasmā? Yasmā idampi anuññātanti. Esa nayo sabbattha. Aṭṭhārasa sammāvattanavatthūni pārivāsikakkhandhake vaṇṇayissāma.

在此，呵责羯磨中，虽然是依好争讼之事而说羯磨语，然对愚昧、无能、多犯戒者行呵责羯磨时，应仅依其愚昧、无能而作羯磨语。如是，羯磨乃以真实之事而作，而非以其他羯磨之事。何以故？以此亦被允许。此理通于一切（羯磨）。我等将于别住犍度(Pārivāsikakkhandhaka)中解释十八种正行事。

Adhammakammadvādasakakathā niṭṭhitā.

非法羯磨十二事论终。

Nappaṭippassambhetabbaaṭṭhārasakādikathā

不可平息十八事等论

8. Lomaṃ [Pg.3] pātentīti pannalomā honti; bhikkhū anuvattantīti attho. Netthāraṃ vattantīti nittharantānaṃ etanti netthāraṃ; yena sakkā nissāraṇā nittharituṃ, taṃ aṭṭhārasavidhaṃ sammāvattanaṃ vattantīti attho. Kittakaṃ kālaṃ vattaṃ pūretabbanti? Dasa vā pañca vā divasāni. Imasmiñhi kammakkhandhake ettakena vattaṃ pūritameva hoti.

8. “令毛发下垂”是指他们变得顺服；意思是他们随顺比丘。“行于出脱”是“出脱者之所行”，故为“出脱”；意思是他们行持十八种正行，藉此得以脱离驱摈。应履行义务多久？十日或五日。于此羯磨犍度中，以如是时日即足以完成其义务。

Nappaṭippassambhetabbaaṭṭhārasakādikathā niṭṭhitā.

不可平息十八事等论终。

Niyassakammakathā

依止羯磨论

11. Seyyasakavatthusmiṃ – apissu bhikkhū pakatāti apissu bhikkhū niccaṃ byāvaṭā honti. Sesaṃ tajjanīye vuttasadisameva.

11. 在西耶色迦(Seyyasaka)事中：“比丘们亦有事务”，意为比丘们亦恒常忙碌。其余的与呵责羯磨中所说相同。

Niyassakammakathā niṭṭhitā.

依止羯磨论终。

Pabbājanīyakammakathā

驱出羯磨论

21. Assajipunabbasukavatthu saṅghādisesavaṇṇanāyaṃ vuttaṃ.

21. 阿萨际与布纳跋苏事，已于僧残释义中说。

27. Kāyikena davenātiādīsu panettha kāyiko davo nāma kāyakīḷā vuccati. Sesapadadvayepi eseva nayo. Kāyiko anācāro nāma kāyadvāre paññattasikkhāpadavītikkamo vuccati. Sesadvayepi eseva nayo. Kāyikaṃ upaghātikaṃ nāma kāyadvāre paññattasikkhāpadassa asikkhanabhāvena upahananaṃ vuccati; nāsanaṃ vināsananti attho. Sesadvayepi eseva nayo. Kāyiko micchājīvo nāma paṭikkhittavejjakammādivasena telapacanaariṭṭhapacanādīni. Vācasiko micchājīvo nāma gihīnaṃ sāsanasampaṭicchanārocanādīni. Kāyikavācasiko nāma tadubhayaṃ. Sesaṃ tajjanīye vuttanayameva.

27. 于“以身之粗恶”等句中，此中，所谓“身之粗恶”，说为身之嬉戏。其余二句亦同此理。所谓“身之非行”，说为于身门违犯所制学处。其余二句亦同此理。所谓“身之损恼”，说为于身门，因不学习所制学处而毁坏；义即灭摈、毁灭。其余二句亦同此理。所谓“身之邪命”，是指以被禁止的医疗等方式，烹油、熬制药汤等。所谓“语之邪命”，是指为在家人接受与传达信息等。所谓“身语之邪命”，是指彼二者。其余的与呵责羯磨中所说之理相同。

Pabbājanīyakammakathā niṭṭhitā.

驱出羯磨论终。

Paṭisāraṇīyakammakathā

和解羯磨论

33. Sudhammavatthusmiṃ pana – anapaloketvāti na āpucchitvā. Etadavocāti kiṃ te gahapati therānaṃ paṭiyattanti sabbaṃ vivarāpetvā disvā etaṃ avoca. Ekā ca kho idha natthi yadidaṃ tilasaṃguḷikāti yā ayaṃ tilasakkhalikā nāma vuccati, sā natthīti attho. Tassa kira gahapatino [Pg.4] vaṃse ādimhi eko pūviyo ahosi. Tena naṃ thero jātiyā khuṃsetukāmo evamāha. Yadeva kiñcīti evaṃ bahuṃ buddhavacanaṃ ratanaṃ pahāya kiñcideva tilasaṃguḷikāvacanaṃ bhāsitaṃ. Kukkuṭapotakaudāharaṇena idaṃ dasseti ‘‘yathā so neva kākavassitaṃ na kukkuṭavassitaṃ akāsi, evaṃ tayāpi neva bhikkhuvacanaṃ na gihivacanaṃ vutta’’nti.

33. 于善法(Sudhamma)的故事中：“未征询”(anapaloketvā)即是未告辞。“彼作是言”(Etadavoca)是指：在问“长者，您为诸长老准备了什么？”，并让人揭开所有东西看过之后，他说了这话。“此处一物也无，即是芝麻丸”(Ekā ca kho idha natthi yadidaṃ tilasaṃguḷikā)，其义为：那被称为芝麻糖(tilasakkhalikā)的东西没有。据说，那位长者的祖先中，最初有一位是做饼的。因此，那位长老想要因其出身而羞辱他，才这样说。对于“任何东西”(Yadeva kiñci)一句，其义为舍弃了佛语这样众多的珍宝，却只说了些关于芝麻丸的话。以小鸡之喻说明此事：“正如它既不作乌鸦之鸣，亦不作鸡鸣，同样地，你既未说比丘之语，亦未说在家之语。”

Paṭisāraṇīyakammakathā niṭṭhitā.

和解羯磨论终。

Adhammakammādidvādasakakathā

非法羯磨等十二事论

37. Asammukhā katantiādayo tikā vuttappakārā eva.

37. “非现前所作”等三法，如前所述。

39. Aṅgasamannāgamo purimehi asadiso. Tattha yathā lābhaṃ na labhanti; evaṃ parisakkanto parakkamanto alābhāya parisakkati nāma. Esa nayo anatthādīsu. Tattha anatthoti atthabhaṅgo. Anāvāsoti tasmiṃ ṭhāne avasanaṃ. Gihīnaṃ buddhassa avaṇṇanti gihīnaṃ santike buddhassa avaṇṇaṃ bhāsati. Dhammikaṃ paṭissavaṃ na saccāpetīti yathā sacco hoti, evaṃ na karoti; vassāvāsaṃ paṭissuṇitvā na gacchati, aññaṃ vā evarūpaṃ karoti. Pañcannaṃ bhikkhavetiādi ekaṅgenapi kammārahabhāvadassanatthaṃ vuttaṃ. Sesamettha uttānatthañceva, tajjanīye ca vuttanayameva.

39. 具足支分与前述不同。于此，正如不得利养，如是奔走努力之人，名为“为无利养而奔走”。此理则亦适用于无义利等情况。其中，“无义利”即义利之毁坏。“不住”即不得住于其处。“于在家人前说佛陀不善之言”即于在家人面前说佛陀之过。“不履行如法之承诺”即不令其承诺实现，例如，应允雨安居后却不去，或作其他类似之事。“诸比丘，五种”等语，是为了表明即使只具足一个支分，也堪受羯磨。其余部分在此处意义明显，且如诃责羯磨中所说之理则。

Adhammakammādidvādasakakathā niṭṭhitā.

非法羯磨等十二事论终。

Āpattiyā adassane ukkhepanīyakammakathā

不见罪举罪羯磨论

46. Channavatthusmiṃ – āvāsaparamparañca bhikkhave saṃsathāti sabbāvāsesu ārocetha.

46. 于阐那事中：“诸比丘，当于诸住处辗转宣告”，意即于所有住处通告。

50. Bhaṇḍanakārakotiādīsu bhaṇḍanādipaccayā āpannaṃ āpattiṃ ropetvā tassā adassaneyeva kammaṃ kātabbaṃ. Tikā vuttappakārā eva.

50. 在斗诤者等事中，由于斗诤等原因所犯之罪，应确定其罪行，即使其不见罪，亦应对其进行羯磨。三法如前所说。

51. Sammāvattanāyaṃ panettha tecattālīsa vattāni. Tattha na anuddhaṃsetabboti na codetabbo. Na bhikkhu bhikkhūhīti añño bhikkhu aññehi bhikkhūhi na bhinditabbo. Na gihiddhajoti odātavatthāni acchinnadasapupphadasāni ca na dhāretabbāni. Na titthiyaddhajoti kusacīrādīni na dhāretabbāni. Na āsādetabboti na apasādetabbo. Anto vā bahi vāti vihārassa anto vā bahi vā. Na titthiyādipadattayaṃ uttānameva[Pg.5]. Sesaṃ sabbaṃ pārivāsikakkhandhake vaṇṇayissāma. Sesaṃ tajjanīye vuttanayameva. Āpattiyā appaṭikamme ukkhepanīyakammaṃ iminā sadisameva.

51. 在此正行中有四十三种行法。其中，“不应呵责”即不应谴责。“比丘不为诸比丘”，意即一比丘不应被其他比丘离间。“不著在家幢相”，即不应穿著纯白衣物及有未剪裁流苏和花饰流苏的衣物。“不著外道幢相”，即不应穿著草衣等。“不应触恼”即不应摈斥。“内或外”即寺院之内或外。“不与外道…”等三句意义明显。其余一切我们将在别住犍度（pārivāsikakkhandhake）中释义。其余部分与诃责羯磨中所说的方式相同。对不忏罪者的举罪羯磨与此相似。

65. Ariṭṭhavatthu khuddakavaṇṇanāyaṃ vuttaṃ. ‘‘Bhaṇḍanakārako’’tiādīsu yaṃ diṭṭhiṃ nissāya bhaṇḍanādīni karoti, tassā appaṭinissaggeyeva kammaṃ kātabbaṃ. Sesaṃ tajjanīye vuttanayameva. Sammāvattanāyampi hi idha tecattālīsaṃyeva vattānīti.

65. 阿梨吒(Ariṭṭha)事已在小品释义中说。于“好争论者”等句中，凡依于某种邪见而作出争论等行为，仅于其不舍离此邪见时，方应为作举罪羯磨。其余部分与在诃责(tajjanīya)中所说的方式相同。确实，于此正行中亦仅有四十三种行法。

Āpattiyā adassane ukkhepanīyakammakathā niṭṭhitā.

不见罪举罪羯磨论终。

Kammakkhandhakavaṇṇanā niṭṭhitā.

羯磨犍度释义终。

2. Pārivāsikakkhandhakaṃ

2. 别住犍度

Pārivāsikavattakathā

别住者行法说

75. Pārivāsikakkhandhake [Pg.6] – pārivāsikāti parivāsaṃ parivasantā. Tattha catubbidho parivāso – appaṭicchannaparivāso, paṭicchannaparivāso, suddhantaparivāso, samodhānaparivāsoti. Tesu ‘‘yo, bhikkhave, aññopi aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, tassa cattāro māse parivāso dātabbo’’ti (mahāva. 86) evaṃ mahākhandhake vutto titthiyaparivāso appaṭicchannaparivāso nāma. Tattha yaṃ vattabbaṃ taṃ vuttameva. Ayaṃ pana idha anadhippeto. Sesā tayo yena saṅghādisesāpatti āpannā ceva hoti paṭicchāditā ca, tassa dātabbā. Tesu yaṃ vattabbaṃ taṃ samuccayakkhandhake vakkhāma. Ete pana idha adhippetā. Tasmā etesu yaṃkiñci parivāsaṃ parivasantā ‘‘pārivāsikā’’ti veditabbā.

75. 于别住犍度中——“别住者”，谓行别住(parivāsa)者。于此，别住有四种：不覆藏别住(appaṭicchannaparivāsa)、覆藏别住(paṭicchannaparivāso)、清净别住(suddhantaparivāso)与合一别住(samodhānaparivāsa)。其中，“诸比丘，若有先前是其他外道者，欲于此法与律中出家，欲受具足戒，应给予四个月的别住”（大犍度 86），如是在大犍度(Mahākhandhaka)中所说的外道别住，名为不覆藏别住。于彼，当说者已说。然此非此处所意指。其余三者，乃授予已犯僧残(saṅghādisesa)罪且覆藏之比丘。关于此三者，当说之事我等将于集犍度(Samuccayakkhandhaka)中说明。然此处所意指的为此三者。是故，凡行此等中任何一种别住者，当知为“别住者”。

Pakatattānaṃ bhikkhūnanti ṭhapetvā navakataraṃ pārivāsikaṃ avasesānaṃ antamaso mūlāyapaṭikassanārahādīnampi. Abhivādanapaccuṭṭhānanti yaṃ te abhivādanādiṃ karonti, taṃ sādiyanti, sampaṭicchanti; na paṭikkhipantīti attho. Tattha sāmīcikammanti ṭhapetvā abhivādanādīni aññassa anucchavikassa bījanavātadānādino ābhisamācārikassetaṃ adhivacanaṃ. Āsanābhihāranti āsanassa abhiharaṇaṃ, āsanaṃ gahetvā abhigamanaṃ paññāpanameva vā. Seyyābhihārepi eseva nayo. Pādodakanti pādadhovanaudakaṃ. Pādapīṭhanti dhotapādaṭṭhapanakaṃ. Pādakathalikanti adhotapādaṭṭhapanakaṃ pādaghaṃsanaṃ vā. Āpatti dukkaṭassāti saddhivihārikānampi sādiyantassa dukkaṭameva, tasmā te vattabbā – ‘‘ahaṃ vinayakammaṃ karomi, mayhaṃ vattaṃ mā karotha, mā maṃ gāmappavesanaṃ āpucchathā’’ti. Sace saddhāpabbajitā kulaputtā ‘‘tumhe, bhante, tumhākaṃ vinayakammaṃ karothā’’ti vatvā vattaṃ karonti, gāmappavesanampi āpucchantiyeva, vāritakālato paṭṭhāya anāpatti. Mithu yathāvuḍḍhanti pārivāsikabhikkhūnaṃ aññamaññaṃ yo yo vuḍḍho tena tena navakatarassa sādituṃ.

“正常比丘”是指除了较新学的别住者之外，乃至应行本日治(mūlāyapaṭikassanā)者等其余的比丘。“礼敬、起迎”是指他们乐受、领受他人所作的礼敬等，不予拒绝之意。此处，“如法事”是除了礼敬等之外，对其他如扇风等合宜的、属于威仪方面的行为的称呼。“送上坐具”是指送上坐具，即拿来坐具并为之铺设。“送上卧具”也是同样的道理。“足水”是指洗脚水。“足凳”是指放置已洗之脚的凳子。“擦脚物”是指放置未洗之脚的物品或擦脚的东西。“犯恶作罪”是指（别住者）即使接受自己弟子的侍奉，也只犯恶作罪。因此，应告知他们：“我正在行律羯磨，你们不要为我侍奉，不要向我请求进村。”如果具信出家的良家子说：“尊者，请您行您的律羯磨吧”，说完后仍然为他侍奉，也仍然向他请求进村，那么从被制止之时起，（别住者）无罪。“相互间按年长”是指在别住比丘中，年长者可以接受较年少者的（礼敬等）。

Pañca [Pg.7] yathāvuḍḍhanti pakatattehipi saddhiṃ vuḍḍhapaṭipāṭiyā eva. Tasmā pātimokkhe uddissamāne hatthapāse nisīdituṃ vaṭṭati. Mahāpaccariyaṃ pana ‘‘pāḷiyā anisīditvā pāḷiṃ vihāya hatthapāsaṃ amuñcantena nisīditabba’’nti vuttaṃ. Pārisuddhiuposathe karīyamāne saṅghanavakaṭṭhāne nisīditvā tattheva nisinnena attano pāḷiyā pārisuddhiuposatho kātabbo. Pavāraṇāyapi saṅghanavakaṭṭhāne nisīditvā tattheva nisinnena attano pāḷiyā pavāretabbaṃ. Saṅghena ghaṇṭiṃ paharitvā bhājīyamānaṃ vassikasāṭikampi attano pattaṭṭhāne gahetuṃ vaṭṭati.

第五，按年长而行：即使与正常比丘在一起，也只按年长的顺序。因此，在诵波罗提木叉时，可以坐在伸手所及之处。《大筏注》中则说：“不应按顺序坐，而应离开队列，坐在不离伸手所及之处。”在行清净布萨时，应坐在僧团中最末座，就在那里坐着，按自己的顺序行清净布萨。自恣（pavāraṇā）时也应坐在僧团中最末座，就在那里坐着，按自己的顺序自恣。僧团鸣犍稚分发雨安居衣时，也可以在自己按顺序应得的位置上领取。

Oṇojananti vissajjanaṃ vuccati. Sace hi pārivāsikassa dve tīṇi uddesabhattādīni pāpuṇanti, aññā cassa puggalikabhattapaccāsā hoti, tāni paṭipāṭiyā gahetvā ‘‘bhante, heṭṭhā gāhetha, ajja mayhaṃ bhattapaccāsā atthi, sve gaṇhissāmī’’ti vatvā vissajjetabbāni. Evaṃ tāni punadivasesu gaṇhituṃ labhati. Punadivase sabbapaṭhamaṃ etassa dātabbanti kurundiyaṃ vuttaṃ. Yadi pana na gaṇhāti na vissajjeti, punadivase na labhati, idaṃ oṇojanaṃ nāma pārivāsikasseva odissa anuññātaṃ. Kasmā? Tassa hi saṅghanavakaṭṭhāne nisinnassa bhattagge yāgukhajjakādīni pāpuṇanti vā na vā, tasmā so ‘‘bhikkhāhārena mā kilamitthā’’ti idamassa saṅgahakaraṇatthāya odissa anuññātaṃ.

“辞让”（oṇojana）被称为“放弃”（vissajjana）。如果一位别住者得到两三份指定食物等，而他又有望获得其他个人食物，那么他应按次序接过食物后说：‘尊者，请让下一位取，我今天有望获得食物，明天再来取。’然后予以辞让。这样，他就可以在之后几天领取它们。在《古仑谛》中说，第二天应最先给他。但如果他既不领取也不辞让，第二天就不能再领。这个名为‘辞让’的规定是特别为别住者而允许的。为什么呢？因为他坐在僧团的末座，在饭堂里不一定能得到粥、硬食等，所以为了帮助他，让他‘不因食物而困乏’，才特别为他制定此项允许。

Bhattanti āgatāgatehi vuḍḍhapaṭipāṭiyā gahetvā gantabbaṃ vihāre saṅghassa catussālabhattaṃ, etaṃ yathāvuḍḍhaṃ labhati. Pāḷiyā pana gantuṃ vā ṭhātuṃ vā na labhati, tasmā pāḷito osakkitvā hatthapāse ṭhitena hatthaṃ pasāretvā yathā seno nipatitvā gaṇhāti, evaṃ gaṇhitabbaṃ. Ārāmikasamaṇuddesehi āharāpetuṃ na labhati. Sace sayameva āharanti, vaṭṭati. Rañño mahāpeḷabhattepi eseva nayo. Catussālabhatte pana sace oṇojanaṃ kattukāmo hoti, attano atthāya ukkhitte piṇḍe ‘‘ajja me bhattaṃ atthi, sve gaṇhissāmī’’ti vattabbaṃ. Punadivase dve piṇḍe labhatīti mahāpaccariyaṃ vuttaṃ. Uddesabhattādīnipi pāḷito osakkitvāva gahetabbāni. Yattha pana nisīdāpetvā parivisanti, tattha sāmaṇerānaṃ jeṭṭhakena bhikkhūnaṃ saṅghanavakena hutvā nisīditabbaṃ.

食物方面：对于寺院中僧团的食堂食物，前来的比丘们应按年长次序领取后离开，而他则可依年长次序获得。但是，他不得在队列中行走或站立，因此应从队列中退下，站在伸手所及之处，如鹰俯冲攫取般伸臂取食。不得让净人或沙弥为他拿来。如果他们自己拿来，则可以。国王的大篮食物也是同样的规矩。在食堂食物方面，如果他想作辞让，当食物为他拿起时，应说：“我今天有食物了，明天再领。”《大筏注》中说：他第二天可领到两份食物。指定食物等也应从队列中退下后领取。在安排座位后供食的地方，（别住者）应作为沙弥中的最年长者、比丘中的最年少者而坐。

76. Idāni [Pg.8] yā ayaṃ sammāvattanā vuttā, tattha na upasampādetabbanti upajjhāyena hutvā na upasampādetabbaṃ; vattaṃ nikkhipitvā pana upasampādetuṃ vaṭṭati. Ācariyena hutvāpi kammavācā na sāvetabbā, aññasmiṃ asati vattaṃ nikkhipitvā sāvetuṃ vaṭṭati. Na nissayoti āgantukānaṃ nissayo na dātabbo. Yehipi pakatiyāva nissayo gahito, te vattabbā – ‘‘ahaṃ vinayakammaṃ karomi, asukattherassa nāma santike nissayaṃ gaṇhatha, mayhaṃ vattaṃ mā karotha, mā maṃ gāmappavesanaṃ āpucchathā’’ti. Sace evaṃ vuttepi karontiyeva, vāritakālato paṭṭhāya karontesupi anāpatti.

76. 现在，已宣说此正行，于此期间，不应授具足戒，即不应作为戒师而授具足戒；但是，在舍置别住后，则可以授具足戒。即使作为阿阇梨，也不应宣读羯磨语；若无他人，在舍置别住后，则可以宣读。不应给予依止，即不应给予来访的比丘依止。对于那些本来就已接受依止的比丘，也应告知他们：“我正在行持律的羯磨，你们到某某长老处去接受依止，不要为我服务，入村前不要向我告假。”即使这样说了他们仍然服务，从被制止之时起，他们这样做也无罪。

Na sāmaṇeroti añño sāmaṇero na gahetabbo. Upajjhaṃ datvā gahitasāmaṇerāpi vattabbā – ‘‘ahaṃ vinayakammaṃ karomi, mayhaṃ vattaṃ mā karotha, mā maṃ gāmappavesanaṃ āpucchathā’’ti. Sace evaṃ vuttepi karontiyeva, vāritakālato paṭṭhāya karontesupi anāpatti. Bhikkhunovādakasammuti nāma ādhipaccaṭṭhānabhūtāti paṭikkhittā, tasmā bhikkhusaṅghassa vattabbaṃ – ‘‘bhante, ahaṃ vinayakammaṃ karomi, bhikkhunovādakaṃ jānāthā’’ti, paṭibalassa vā bhikkhussa bhāro kātabbo. Āgatā bhikkhuniyo ‘‘saṅghasantikaṃ gacchatha, saṅgho vo ovādadāyakaṃ jānissatī’’ti vā ‘‘ahaṃ vinayakammaṃ karomi, asukabhikkhussa nāma santikaṃ gacchatha, so vo ovādaṃ dassatī’’ti vā vattabbā.

“不应接受沙弥”是指：不应接受其他沙弥。对于已授与亲教师而接受的沙弥，也应告知他们：“我正在行律事，你们不要为我作务，不要向我询问进村之事。”即使这样说了他们仍然去做，从被制止之时起，他们这样做也无罪。教诫比丘尼的委任，因其是权威的地位而被拒绝。因此，应对比丘僧团说：“尊者们，我正在行律事，请你们指定一位教诫比丘尼者。”或者，此责任应被交托给一位有能力的比丘。前来的比丘尼们应被告知：“你们去僧团那里，僧团会为你们指定一位教诫者。”或者说：“我正在行律事，你们去某某比丘那里，他会给你们教诫。”

Sā āpattīti sukkavissaṭṭhiyā parivāse dinne sukkavissaṭṭhi nāpajjitabbā. Aññā vā tādisikāti kāyasaṃsaggādigarukāpatti. Tato vā pāpiṭṭhatarāti pārājikāpatti; sattasu hi āpattīsu dubbhāsitāpatti pāpiṭṭhā; dukkaṭāpatti pāpiṭṭhatarā; dukkaṭāpatti pāpiṭṭhā, pāṭidesanīyāpatti pāpiṭṭhatarāti evaṃ pācittiyathullaccayasaṅghādisesapārājikāpattīsu nayo netabbo. Tāsaṃ vatthūsupi dubbhāsitavatthu pāpiṭṭhaṃ, dukkaṭavatthu pāpiṭṭhataranti purimanayeneva bhedo veditabbo. Paṇṇattivajjasikkhāpade pana vatthupi āpattipi pāpiṭṭhā. Lokavajje ubhayampi pāpiṭṭhataraṃ.

“彼罪”是指：在因出精而被处以别住后，不应再犯出精罪。“或另一同类罪”是指：如身体接触等重罪。“或比那更恶之罪”是指：波罗夷罪。因为在七类罪中，恶说是恶的，恶作是更恶的；恶作是恶的，应悔过是更恶的。如此类推，此方法应适用于波逸提、偷兰遮、僧残、波罗夷等诸罪。在其诸事中，恶说之事是恶的，恶作之事是更恶的，应依前述方法了知其差别。然而，在制罪的学处中，事与罪都是恶的。在世间罪中，两者都是更恶的。

Kammanti parivāsakammavācā vuccati. Taṃ kammaṃ ‘‘akataṃ dukkaṭa’’ntiādīhi vā ‘‘kiṃ idaṃ kammaṃ nāma kasikammaṃ gorakkhakamma’’ntiādīhi vā vacanehi na garahitabbaṃ. Kammikāti yehi bhikkhūhi kammaṃ kataṃ, te vuccanti, te ‘‘bālā abyattā’’tiādīhi vacanehi na garahitabbā. Na [Pg.9] savacanīyaṃ kātabbanti palibodhatthāya vā pakkosanatthāya vā savacanīyaṃ na kātabbaṃ, palibodhatthāya hi karonto ‘‘ahaṃ āyasmantaṃ imasmiṃ vatthusmiṃ savacanīyaṃ karomi, imamhā āvāsā ekapadampi mā pakkāmi, yāva na taṃ adhikaraṇaṃ vūpasantaṃ hotī’’ti evaṃ karoti. Pakkosanatthāya karonto ‘‘ahaṃ te savacanīyaṃ karomi, ehi mayā saddhiṃ vinayadharānaṃ sammukhībhāvaṃ gacchāmā’’ti evaṃ karoti; tadubhayampi na kātabbaṃ.

“羯磨”，是指别住的羯磨语。此羯磨不应被“未作，恶作”等语，或“这是什么羯磨？是农耕羯磨还是牧牛羯磨？”等语所呵责。“行羯磨者”，是指那些已作羯磨的比丘，他们不应被“愚痴、无能”等语所呵责。所谓不应作随说，是指不应为了障碍或召唤的目的而作随说。为障碍而作者会如此说：“具寿，我在此事上对你作随说，你一步也不要离开此住处，直到该诤事平息为止。”为召唤而作者会如此说：“我对你作随说，来，与我一起去见持律者们。”这两种都不应作。

Na anuvādoti vihāre jeṭṭhakaṭṭhānaṃ na kātabbaṃ. Pātimokkhuddesakena vā dhammajjhesakena vā na bhavitabbaṃ. Nāpi terasasu sammutīsu ekasammutivasenāpi issariyakammaṃ kātabbaṃ. Na okāsoti ‘‘karotu me āyasmā okāsaṃ, ahaṃ taṃ vattukāmo’’ti evaṃ pakatattassa okāso na kāretabbo, vatthunā vā āpattiyā vā na codetabbo, ‘‘ayaṃ pubbe te doso’’ti na sāretabbo. Na bhikkhūhi sampayojetabbanti aññamaññaṃ yojetvā kalaho na kāretabbo.

所谓“不应行使职权”，是指不应在寺院中担任长老的职位，不应成为诵波罗提木叉者或劝请说法者，亦不应通过十三种委任中的任何一种来行使权力。所谓“不应请求机会”，是指不应向已恢复正常的比丘请求说：“具寿，请给我机会，我想对您说话”；不应以事或罪举发他；也不应提醒他说：“这是你以前的过失。”所谓“不应煽动比丘”，是指不应煽动比丘们互相争吵。

Puratoti saṅghattherena hutvā purato na gantabbaṃ, dvādasahatthaṃ upacāraṃ muñcitvā ekakena gantabbaṃ. Nisīdanepi eseva nayo. Āsanapariyantoti bhattaggādīsu saṅghanavakāsanaṃ vuccati; svāssa dātabbo, tattha nisīditabbaṃ. Seyyāpariyantoti seyyānaṃ pariyanto, sabbalāmakaṃ mañcapīṭhaṃ. Ayañhi vassaggena attano pattaṭṭhāne seyyaṃ gahetuṃ na labhati. Sabbabhikkhūhi vicinitvā gahitāvasesā maṅkulagūthabharitā vettalatādivinaddhā lāmakaseyyā assa dātabbā. Vihārapariyantoti yathā ca seyyā, evaṃ vasanaāvāsopi vassaggena attano pattaṭṭhāne tassa na vaṭṭati. Sabbabhikkhūhi vicinitvā gahitāvasesā pana rajohatabhūmi jatukamūsikabharitā paṇṇasālā assa dātabbā. Sace pakatattā sabbe rukkhamūlikā abbhokāsikā ca honti, channaṃ na upenti, sabbepi etehi vissaṭṭhāvāsā nāma honti. Tesu yaṃ icchati, taṃ labhati. Vassūpanāyikadivase paccayaṃ ekapasse ṭhatvā vassaggena gaṇhituṃ labhati. Senāsanaṃ na labhati, nibaddhavassāvāsikaṃ senāsanaṃ gaṇhitukāmena vattaṃ nikkhipitvā gahetabbaṃ.

在前方：即使是僧团上座，也不应走在前面；应空出十二肘的近行区，独自前行。就座时也是同样的方法。“座位的末端”，是指在食堂等处僧团中最末的座位；应将那座位给予他，他应坐在那里。“卧坐具的末端”，是指卧坐具的末尾，即最差的床座。他不能按戒腊在轮到他的地方领取卧坐具。应将所有比丘挑选后剩下的、充满臭虫粪、用藤条等绑扎的最差卧坐具给予他。“住处的末端”：如同卧坐具，他也不可以在轮到他的地方按戒腊得到住宿的住处。应将所有比丘挑选后剩下的、地面满是灰尘、充满蝙蝠和老鼠的叶茅棚给予他。如果所有已恢复正常的比丘都是树下住者或露地住者，不进入有遮蔽处，则所有这些住处都称为被他们舍弃的住处。在其中，他可以得到他想要的。在入雨安居日，他可以站在一旁，按戒腊领取资具。他不得领取卧坐具。想要领取固定雨安居卧坐具者，必须先舍置其行仪才能领取。

Tena [Pg.10] ca so sāditabboti yaṃ assa āsanādipariyantaṃ bhikkhū denti, so eva sāditabbo. Puresamaṇena vā pacchāsamaṇena vāti ñātipavāritaṭṭhāne ‘‘ettake bhikkhū gahetvā āgacchathā’’ti nimantitena ‘‘bhante, asukaṃ nāma kulaṃ bhikkhū nimantesi, etha tattha gacchāmā’’ti evaṃ saṃvidhāya bhikkhū puresamaṇe vā pacchāsamaṇe vā katvā na gantabbaṃ. ‘‘Bhante, asukasmiṃ nāma gāme manussā bhikkhūnaṃ āgamanaṃ icchanti, sādhu vatassa sace tesaṃ saṅgahaṃ kareyyāthā’’ti evaṃ pana pariyāyena kathetuṃ vaṭṭati.

他应乐受之：对于诸比丘所给予他的座位末端等，他都应当乐于接受。不应让比丘作前行沙门或后行沙门：若在亲戚或邀请者处，被邀请说“请带上若干比丘前来”，不应在约定“诸位尊者，某某家邀请了比丘们，我们去吧”之后，将诸比丘作为自己的前行沙门或后行沙门而前往。然而，可以这样委婉地说：“诸位尊者，某村的人们希望比丘们前去，若能摄受他们，实为善哉！”

Na āraññikaṅganti āgatāgatānaṃ ārocetuṃ harāyamānena āraññikadhutaṅgaṃ na samādātabbaṃ. Yenāpi pakatiyā samādinnaṃ, tena dutiyaṃ bhikkhuṃ gahetvā araññe aruṇaṃ uṭṭhāpetabbaṃ, na ca ekakena vatthabbaṃ. Tathā bhattaggādīsu āsanapariyante nisajjāya harāyamānena piṇḍapātikadhutaṅgampi na samādātabbaṃ. Yo pana pakatiyāva piṇḍapātiko tassa paṭisedho natthi.

不应因羞于向前来诸比丘告知，而受持阿兰若头陀支。即使是本来就已受持此支者，也应带上另一位比丘在林中使黎明升起，不应独自居住。同样，在食堂等处，也不应因羞于坐在末座而受持常乞食头陀支。但对于本来就是行乞食的比丘，则无此禁止。

Na ca tappaccayāti ‘‘nīhaṭabhatto hutvā vihāreyeva nisīditvā bhuñjanto rattiyo gaṇayissāmi, gacchato me bhikkhuṃ disvā anārocentassa ratticchedo siyā’’ti iminā kāraṇena piṇḍapāto na nīharāpetabbo. Mā maṃ jāniṃsūti ‘‘mā maṃ ekabhikkhupi jānātū’’ti ca iminā ajjhāsayena vihāre sāmaṇerehi pacāpetvā bhuñjitumpi na labhati. Gāmaṃ piṇḍāya pavisitabbameva. Gilānassa pana navakammaācariyupajjhāyakiccādipasutassa vā vihāreyeva acchituṃ vaṭṭati. Sacepi gāme anekasatā bhikkhū vicaranti, na sakkā hoti ārocetuṃ, gāmakāvāsaṃ gantvā sabhāgaṭṭhāne vasituṃ vaṭṭati.

不应以“我将让人把食物送来，只坐在寺院里食用，并计算夜数；若我外出时看见比丘而不告知，夜数就会中断”为由，而让人把乞食送来。也不可以怀着“不要让任何一个比丘知道我”的意图，让沙弥在寺院里烹煮而食。必须进入村庄乞食。但病人，或忙于新建工程、阿阇梨与戒师的事务等者，可以只住在寺院里。即使村里有数百位比丘往来，无法一一告知，也可以去村中的住处，住在相应的住处。

Āgantukenāti kañci vihāraṃ gatena tattha bhikkhūnaṃ ārocetabbaṃ. Sace sabbe ekaṭṭhāne ṭhite passati, ekaṭṭhāne ṭhiteneva ārocetabbaṃ. Atha rukkhamūlādīsu visuṃ visuṃ ṭhitā honti, tattha tattha gantvā ārocetabbaṃ. Sañcicca anārocentassa ratticchedo ca hoti, vattabhede ca dukkaṭaṃ. Atha vicinanto ekacce na passati, ratticchedova hoti, na vattabhedadukkaṭaṃ.

作为来访者，去到某座寺院时，应向那里的比丘们告知。若看见所有比丘都聚在一处，即应在他们所聚之处告知。若他们分散在树下等处，则应到他们各自所在之处告知。故意不告知者，夜数中断，且因违犯行仪而得恶作。若寻找时没有看见某些比丘，则只有夜数中断，没有因违犯行仪的恶作。

Āgantukassāti [Pg.11] attano vasanavihāraṃ āgatassāpi ekassa vā bahūnaṃ vā vuttanayeneva ārocetabbaṃ. Ratticchedavattabhedāpi cettha vuttanayeneva veditabbā. Sace āgantukā muhuttaṃ vissamitvā vā avissamitvā eva vā vihāramajjhena gacchanti, tesampi ārocetabbaṃ. Sace tassa ajānantasseva gacchanti, ayañca pana gatakāle jānāti, gantvā ārocetabbaṃ. Sampāpuṇituṃ asakkontassa ratticchedova hoti, na vattabhedadukkaṭaṃ. Yepi antovihāraṃ appavisitvā upacārasīmaṃ okkamitvā gacchanti, ayañca nesaṃ chattasaddaṃ vā ukkāsitasaddaṃ vā khipitasaddaṃ vā sutvāva āgantukabhāvaṃ jānāti, gantvā ārocetabbaṃ. Gatakāle jānantenapi anubandhitvā ārocetabbameva. Sampāpuṇituṃ asakkontassa ratticchedova hoti, na vattabhedadukkaṭaṃ. Yopi rattiṃyeva āgantvā rattiṃyeva gacchati, sopissa ratticchedaṃ karoti, aññātattā pana vattabhedadukkaṭaṃ natthi. Sace ajānitvāva abbhānaṃ karoti, akatameva hotīti kurundiyaṃ vuttaṃ. Tasmā adhikā rattiyo gahetvā kātabbaṃ, ayaṃ apaṇṇakapaṭipadā.

对来客：对于来到自己所住寺院的来客，无论是一位或多位，都应如前述方法告知。于此，夜中断和违犯义务也应如前述方法来理解。若来客稍作休息或不作休息即穿过寺院中心，也应告知他们。若他们在自己不知情时离开，而自己是在他们走后才知道，应前去告知。若无法追上，只会夜中断，没有违犯义务的恶作。若有人未进入寺院内，仅踏入近住区(upacārasīma)后便离开，而自己是听到他们的伞声、咳嗽声或喷嚏声才知道是来客，应前去告知。即使在他们离开后才知道，也必须追上去告知。若无法追上，只会夜中断，没有违犯义务的恶作。若有人夜间来、夜间走，他也会造成夜中断，但因为不知情，所以没有违犯义务的恶作。若在不知情下行出罪(abbhāna)，则等同未行，如《古仑谛》(Kurundī)中所说。因此，应在补足额外的夜数后行之，此为无过失之行道(apaṇṇakapaṭipadā)。

Nadīādīsu nāvāya gacchantampi paratīre ṭhitampi ākāsena gacchantampi pabbatatalaaraññādīsu dūre ṭhitampi bhikkhuṃ disvā sace ‘‘bhikkhū’’ti vavatthānaṃ atthi, nāvādīhi vā gantvā mahāsaddaṃ katvā vā vegena anubandhitvā vā ārocetabbaṃ, anārocentassa ratticchedo ceva vattabhedadukkaṭañca. Sace vāyamantopi sampāpuṇituṃ vā sāvetuṃ vā na sakkoti, ratticchedova hoti, na vattabhedadukkaṭaṃ. Saṅghasenābhayatthero pana visayāvisayena katheti – ‘‘visaye kira anārocentassa ratticchedo ceva vattabhedadukkaṭañca hoti, avisaye pana ubhayampi natthī’’ti. Karavīkatissatthero ‘‘samaṇo ayanti vavatthānameva pamāṇaṃ, sacepi avisayo hoti, vattabhedadukkaṭameva natthi, ratticchedo pana hotiyevā’’ti āha.

若看见比丘在河川等处乘船、或站在对岸、或于空中行走、或在远处的山地、林野等处，若能确定“是比丘”，则应乘船等前去，或大声呼喊，或迅速追赶以告知。不告知者，中断其夜，且得违越义务之恶作。若虽努力仍无法到达或令其听闻，则仅中断其夜，无违越义务之恶作。然而，僧伽斯那无畏长老(Saṅghasenābhayatthera)依范围与非范围而说：“在范围内不告知者，中断其夜，且得违越义务之恶作；在范围外则二者皆无。”迦罗毗迦帝须长老(Karavīkatissatthera)说：“‘此是沙门’之确定即是标准。即使在范围外，也仅是无违越义务之恶作，然中断其夜则必然发生。”

Uposatheti ‘‘uposathaṃ sampāpuṇissāmā’’ti āgantukā bhikkhū āgacchanti, iddhiyā gacchantāpi uposathabhāvaṃ ñatvā otaritvā uposathaṃ karonti, tasmā āgantukasodhanatthaṃ uposathadivase ārocetabbaṃ. Pavāraṇāyapi eseva nayo. Gilānoti gantuṃ asamattho. Dūtenāti ettha anupasampannaṃ pesetuṃ na vaṭṭati, bhikkhuṃ pesetvā ārocāpetabbaṃ.

布萨：来访的比丘们心念“我等将参加布萨”而前来；以神通而行者，得知是布萨日，亦会降下举行布萨。是故，为查验来访比丘清净故，应于布萨日宣告。自恣(Pavāraṇā)日亦同此理。病者，谓无法前往。使者：此处不应派遣未受具足戒者，应派遣比丘去，令其宣告。

Abhikkhuko [Pg.12] āvāsoti suññavihāro; yattha ekopi bhikkhu natthi, tattha vāsatthāya na gantabbaṃ. Na hi tattha vuttharattiyo gaṇanūpikā honti, pakatattena pana saddhiṃ vaṭṭati. Dasavidhantarāye pana sacepi rattiyo gaṇanūpikā na honti, antarāyato parimuccanatthāya gantabbameva. Tena vuttaṃ – ‘‘aññatra antarāyā’’ti. Nānāsaṃvāsakehi saddhiṃ vinayakammaṃ kātuṃ na vaṭṭati. Tesaṃ anārocanepi ratticchedo natthi, abhikkhukāvāsasadisameva hoti. Tena vuttaṃ – ‘‘yatthassu bhikkhū nānāsaṃvāsakā’’ti. Sesaṃ uposathakkhandhake vuttanayameva.

“无比丘的住处”是指空寺院；凡无一比丘之处，不应为居住而去。在那里度过的夜晚不计夜数；但与常规比丘同去则是允许的。然而，若有十种危难，即使夜晚不计夜数，为脱离危难也应前往。因此说：“除非有危难。”不应与不同住者共作律羯磨。即使不告知他们，夜数也不会中断，这就像在无比丘的住处一样。因此说：“若彼处有不同住的比丘。”其余如《布萨犍度》所说。

81. Ekacchanne āvāsetiādīsu āvāso nāma vasanatthāya katasenāsanaṃ. Anāvāso nāma cetiyagharaṃ bodhigharaṃ sammuñjaniaṭṭako dāruaṭṭako pānīyamāḷo vaccakuṭi dvārakoṭṭhakoti evamādi. Tatiyapadena tadubhayampi gahitaṃ. Etesu yattha katthaci ekacchanne chadanato udakapatanaṭṭhānaparicchinne okāse ukkhittako vasituṃ na labhati. ‘‘Pārivāsiko pana antoāvāseyeva na labhatī’’ti mahāpaccariyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘avisesena udakapātena vārita’’nti vuttaṃ. Kurundiyaṃ ‘‘etesu ettakesu pañcavaṇṇacchadanabaddhaṭṭhānesu pārivāsikassa ca ukkhittakassa ca pakatattena saddhiṃ udakapātena vārita’’nti vuttaṃ. Tasmā nānūpacārepi ekacchanne na vaṭṭati. Sace panettha tadahupasampannepi pakatatte paṭhamaṃ pavisitvā nipanne saṭṭhivassopi pārivāsiko pacchā pavisitvā jānanto nipajjati, ratticchedo ceva vattabhedadukkaṭañca. Ajānantassa ratticchedova na vattabhedadukkaṭaṃ. Sace pana tasmiṃ paṭhamaṃ nipanne pacchā pakatatto pavisitvā nipajjati, pārivāsiko ca jānāti, ratticchedo ceva vattabhedadukkaṭañca. No ce jānāti, ratticchedova na vattabhedadukkaṭaṃ.

81. 在“同一屋顶的住处”(Ekacchanne āvāse)等句中，“住处”(āvāso)是指为居住而造的房舍。“非住处”(anāvāso)是指塔庙、菩提树室、扫帚房、柴房、饮水堂、厕所、门楼等。第三句则包含此二者。在这些地方，无论何处，只要是在同一屋顶下，由屋檐滴水处所界定的范围内，被举者(ukkhittako)不得居住。《大筏注》(Mahāpaccarī)中说：“别住者(pārivāsiko)则不得住在住处之内。”《大义注》(Mahāaṭṭhakathā)中则说：“不加区别地，皆为滴水所限。”《古仑谛》(Kurundī)中说：“在这些地方，在这些以五种覆蓋物所建之处，别住者和被举者，不得与常态比丘共住在滴水范围之内。”因此，即使在不同的近邻区，只要是同一屋顶下，也是不可以的。若在此处，即使是当日受具足戒的常态比丘先进去躺下，一位六十夏的别住者后进去，并且在知情下躺下，则构成夜数中断以及违犯义务的恶作(dukkaṭa)。若不知情，则只中断夜数，不犯违犯义务的恶作。若是别住者先进去躺下，之后常态比丘进去躺下，而别住者知情，则构成夜数中断以及违犯义务的恶作。若不知情，则只中断夜数，不犯违犯义务的恶作。

Vuṭṭhātabbaṃ nimantetabboti tadahupasampannampi disvā vuṭṭhātabbameva; vuṭṭhāya ca ‘‘ahaṃ iminā sukhanisinno vuṭṭhāpito’’ti parammukhena na gantabbaṃ, ‘‘idaṃ ācariya-āsanaṃ, ettha nisīdathā’’ti evaṃ nimantetabboyeva. Navakena pana ‘‘mahātheraṃ obaddhaṃ karomī’’ti pārivāsikattherassa santikaṃ na gantabbaṃ. Ekāsaneti samānavassikāsane mañce vā pīṭhe vā. Na chamāyaṃ nisinneti pakatatte bhūmiyaṃ nisinne itarena antamaso tiṇasanthārepi uccatare vālikātalepi vā na nisīditabbaṃ, dvādasahatthaṃ pana upacāraṃ [Pg.13] muñcitvā nisīdituṃ vaṭṭati. Ekacaṅkameti sahāyena viya saddhiṃ caṅkamanto ekasmiṃ caṅkame.

“应起座，应邀请”是指：（别住者）即使见到当日受具足戒者，也必须起座；起座后，不应想着“我安坐时被此人令起”而转身离去，而应如此邀请：“阿阇黎，这是座位，请在此处坐。”新学比丘则不应想着“我要给大长老造成妨碍”而前往别住长老之处。“同一座位”是指与戒腊相同者同坐于一张床或凳子上。“当（常态比丘）坐于地上时”是指：当常态比丘坐于地上时，另一人（别住者）不得坐于更高之处，即使是更高的草铺或沙堆上也不行；但离开十二肘的近邻区(upacāra)后，则可以坐。“同一经行处”是指如同与同伴一起，在同一个经行处经行。

Chamāyaṃ caṅkamantanti chamāyaṃ caṅkamante, ayameva vā pāṭho. Ayaṃ panettha attho – akataparicchedāya bhūmiyā caṅkamante paricchedaṃ katvā vālikaṃ ākiritvā ālambanaṃ yojetvā katacaṅkame nīcepi na caṅkamitabbaṃ, ko pana vādo iṭṭhakācayasampanne vedikāparikkhitteti! Sace pana pākāraparikkhitto hoti dvārakoṭṭhakayutto pabbatantaravanantaragumbantaresu vā suppaṭicchanno, tādise caṅkame caṅkamituṃ vaṭṭati. Appaṭicchannepi upacāraṃ muñcitvā vaṭṭati.

“在地上经行时”，或读作“在地上经行”。此处的意义是：当（常态比丘）在未划定界限的地上经行时，（别住者）即使在已划定界限、铺上沙砾、设有扶手而建成的低经行处，也不应经行，更何况是在砖砌、有围栏的经行处！然而，若经行处有围墙环绕、设有门楼，或是在山间、林间、丛树间被妥善遮蔽，则可以在这样的经行处经行。即使没有遮蔽，只要离开近邻区也可以。

Vuḍḍhatarenāti ettha sace vuḍḍhatare pārivāsike paṭhamaṃ nipanne itaro jānanto pacchā nipajjati, ratticchedo cassa hoti vattabhede ca dukkaṭaṃ. Vuḍḍhatarassa pana ratticchedova na vattabhedadukkaṭaṃ. Ajānitvā nipajjati, dvinnampi vattabhedo natthi, ratticchedo pana hoti. Atha navakapārivāsike paṭhamaṃ nipanne vuḍḍhataro pacchā nipajjati, navako ca jānāti, ratti cassa chijjati, vattabhede ca dukkaṭaṃ hoti. Vuḍḍhatarassa ratticchedova na vattabhedo. No ce jānāti, dvinnampi vattabhedo natthi, ratticchedo pana hoti. Sace dvepi apacchāpurimaṃ nipajjanti, vuḍḍhatarassa ratticchedova itarassa vattabhedopīti kurundiyaṃ vuttaṃ. Dve pārivāsikā samavassā, eko paṭhamaṃ nipanno, eko jānantova pacchā nipajjati, ratti ca chijjati, vattabhede ca dukkaṭaṃ. Paṭhamaṃ nipannassa ratticchedova na vattabhedo. Sace pacchā nipajjantopi na jānāti, dvinnampi vattabhedo natthi, ratticchedo pana hoti. Sace dvepi apacchāpurimaṃ nipajjanti, dvinnampi ratticchedoyeva, na vattabhedo. Sace hi dve pārivāsikā ekato vaseyyuṃ, te aññamaññassa ajjhācāraṃ ñatvā agāravā vā vippaṭisārino vā hutvā pāpiṭṭhataraṃ vā āpattiṃ āpajjeyyuṃ vibbhameyyuṃ vā, tasmā nesaṃ sahaseyyā sabbappakārena paṭikkhittā. Sesaṃ vuttanayeneva veditabbaṃ. Mūlāyapaṭikassanārahādayo cettha pārivāsikānaṃ pakatattaṭṭhāne ṭhitāti veditabbā.

关于“与年长者”(vuḍḍhatarena)：于此，若年长的别住者先睡下，另一位明知而于其后睡下，则后者夜数中断，且因违犯行法而得恶作(dukkaṭa)。然而，年长者只有夜数中断，无违犯行法之恶作。若不知而睡下，则二者皆无违犯行法，但有夜数中断。又，若年轻的别住者先睡下，年长者于其后睡下，且年轻者知晓，则其夜数中断，且因违犯行法而得恶作。年长者只有夜数中断，无违犯行法。若其不知，则二者皆无违犯行法，但有夜数中断。若二者同时睡下，年长者只有夜数中断，另一位亦有违犯行法——此为《古仑谛》(Kurundī)中所说。若两位别住者戒龄相同，一位先睡下，另一位明知而于其后睡下，则后者夜数中断，且因违犯行法而得恶作。先睡下者只有夜数中断，无违犯行法。若后睡下者亦不知，则二者皆无违犯行法，但有夜数中断。若二者同时睡下，则二者皆只有夜数中断，无违犯行法。因为，若两位别住者共住一处，他们了知彼此的过犯后，或变得不恭敬，或心生后悔，或犯下更严重的罪，或会还俗，是故，他们的一切共宿皆被禁止。其余的应依已说之理了知。于此，应知：对于别住者而言，那些应受本日治(mūlāyapaṭikassanā)等处罚者，是处于正常比丘的地位。

Pārivāsikacatuttho ce, bhikkhave, parivāsanti ettha pārivāsikaṃ catutthaṃ katvā aññassa parivāsadānādīni kātuṃ na vaṭṭati. Etesvevāyaṃ gaṇapūrako [Pg.14] na hoti, sesasaṅghakammesu hoti. Gaṇe pana appahonte vattaṃ nikkhipāpetvā gaṇapūrako kātabboti.

诸比丘，若以别住比丘(pārivāsika)为第四人，则不应为另一人授予别住等。于此等羯磨中，此人不能作为补足僧数者，但在其余僧伽事务中则可以。若僧数不足，则应令其舍弃行法(vatta)，然后可作为补足僧数者。

83. Imaṃ pana vattakathaṃ sutvā vinayadharaupālittherassa rahogatassa evaṃ parivitakko udapādi – ‘‘bhagavatā bahu pārivāsikavattaṃ paññattaṃ, katihi nu kho ettha kāraṇehi ratticchedo hotī’’ti! So bhagavantaṃ upasaṅkamitvā tamatthaṃ pucchi. Bhagavā cassa byākāsi. Tena vuttaṃ – ‘‘atha kho āyasmā upāli…pe… ratticchedā’’ti. Tattha sahavāsoti yvāyaṃ pakatattena bhikkhunā saddhiṃ ekacchannetiādinā nayena vutto ekato vāso. Vippavāsoti ekakasseva vāso. Anārocanāti āgantukādīnaṃ anārocanā. Etesu tīsu ekekena kāraṇena ratticchedo hoti.

83. 听闻此行法论后，持律者优波离长老于闲静处生起此思惟：“世尊制定了许多别住行法，究竟有几种原因会中断夜数呢？”于是他前往世尊处请教此事，世尊为他解说。是故经中说：“尔时，具寿优波离……乃至……中断夜数。”其中，“共住”(sahavāsa)是指依“同一屋檐下”等方式所说，与常规比丘共住。“独住”(vippavāsa)是指独自居住（即无常规比丘共住）。“不告知”(anārocanā)是指不向客比丘等告知。于此三因中，以任何一因皆会中断夜数。

84. Na sakkontīti saṅghassa mahantatāya tattha tattha gantvā sabbesaṃ ārocetuṃ asakkontā sodhetuṃ na sakkonti. Parivāsaṃ nikkhipāmi, vattaṃ nikkhipāmīti imesu dvīsu padesu ekenāpi nikkhittova hoti parivāso; dvīhi sunikkhittoyeva. Samādānepi eseva nayo. Evaṃ vattaṃ samādiyitvā parivutthaparivāsassa mānattaṃ gaṇhato puna vattasamādānakiccaṃ natthi, samādinnavattoyeva hesa tasmāssa chārattaṃ mānattaṃ dātabbaṃ, ciṇṇamānatto abbhetabbo. Evaṃ anāpattiko hutvā suddhante patiṭṭhito tisso sikkhā pūretvā dukkhassantaṃ karissatīti.

84. “不能”(na sakkonti)是因僧伽广大，无法去到各处告知所有人，故不能清净。“我舍别住(parivāsa)，我舍行法(vatta)”——于此二句中，仅以一句，别住即已舍；以二句，则为善舍。受持时，其理亦然。如是受持行法，已行别住者，于受摩那埵(mānatta)时，无须再行受持行法之事，此人实已受持行法故。是故应授予其六夜摩那埵，行摩那埵已，应予出罪(abbhāna)。如是成为无犯，住于清净，圆满三学，将作苦边。

Pārivāsikavattakathā niṭṭhitā.

别住行法论终。

Mūlāyapaṭikassanārahavattakathā

应行本日治者行法论

86. Mūlāyapaṭikassanārahā bhikkhū sādiyanti pakatattānanti ṭhapetvā navakataraṃ mūlāyapaṭikassanārahaṃ avasesānaṃ antamaso pārivāsikādīnampi. Imesañhi pārivāsikamūlāyapaṭikassanārahamānattārahamānattācārikabbhānārahānaṃ pañcannaṃ ṭhapetvā attano attano navakataraṃ, sesā sabbe pakatattā eva. Kasmā? Mithu yathāvuḍḍhaṃ abhivādanādīnaṃ anuññātattā. Tena vuttaṃ – ‘‘avasesānaṃ antamaso pārivāsikādīnampī’’ti. Mūlāyapaṭikassanārahādilakkhaṇaṃ pana nesaṃ parato [Pg.15] āvibhavissati. Sesamettha ito paresu ca mānattārahādivattesu pārivāsikavatte vuttanayeneva veditabbaṃ.

86. 已恢复清净者，是指除了资历较浅的应受本日治(mūlāyapaṭikassanāraha)比丘，其余的比丘，乃至别住(pārivāsika)者等。因为对于别住者、应受本日治者、应受摩那埵(mānattāraha)者、行摩那埵(mānattacārika)者、应出罪(abbhānāraha)者这五种人，除了他们各自中资历较浅者，其余的都是已恢复清净者。为什么呢？因为允许他们之间依长老、新学之序行敬礼等。因此说：“其余的，乃至别住者等”。至于应受本日治者等的特征，将在后面变得清晰。其余的部分，于此（行法中），以及于此后应受摩那埵等行法中，当知皆如别住行法中所说之理。

87. Mūlāyapaṭikassanārahacatuttho cetiādīsupi yatheva pārivāsiko; evaṃ etepi etesu vinayakammesu gaṇapūrakā na honti, sesasaṅghakammesu honti.

87. 关于“应受本日治者为第四人”等情况，也和别住者一样；这些人于此等律羯磨中，不能作为补足僧数者，但在其余僧伽事务中则可以。

Mūlāyapaṭikassanārahavattakathā niṭṭhitā.

应受本日治者行法论终。

Mānattacārikavattakathā

摩那埵行者行法论

90. Mānattacārikassa vattesu ‘‘devasikaṃ ārocetabba’’nti viseso.

90. 摩那埵行者的行法中，有“每日禀告”的特别规定。

92. Ratticchedesu ūne gaṇeti ettha gaṇoti cattāro vā atirekā vā; tasmā sacepi tīhi bhikkhūhi saddhiṃ vasati, ratticchedo hotiyeva. Mānattanikkhepasamādānesu vuttasadisova vinicchayo. Sesaṃ sabbattha uttānamevāti.

92. 在中断夜数方面，若僧团人数不足，此处的“僧团”是指四人或更多人；因此，即使与三位比丘一起居住，也构成中断夜数。关于舍弃和受持摩那埵的判断，与前述相同。其余各处皆已明了。

Mānattacārikavattakathā niṭṭhitā.

摩那埵行者行法论终。

Pārivāsikakkhandhakavaṇṇanā niṭṭhitā.

别住犍度释义终。

3. Samuccayakkhandhakaṃ

3. 合集犍度

Sukkavissaṭṭhikathā

出精论

97. Samuccayakkhandhake [Pg.16] – chārattaṃ mānattanti ettha catubbidhaṃ mānattaṃ – appaṭicchannamānattaṃ, paṭicchannamānattaṃ, pakkhamānattaṃ, samodhānamānattanti. Tattha appaṭicchannamānattaṃ nāma – yaṃ appaṭicchannāya āpattiyā parivāsaṃ adatvā kevalaṃ āpattiṃ āpannabhāveneva mānattārahassa mānattaṃ diyyati. Paṭicchannamānattaṃ nāma – yaṃ paṭicchannāya āpattiyā parivutthaparivāsassa diyyati. Pakkhamānattaṃ nāma – yaṃ paṭicchannāya vā appaṭicchannāya vā āpattiyā addhamāsaṃ bhikkhunīnaṃ diyyati. Samodhānamānattaṃ nāma – yaṃ odhāya ekato katvā diyyati. Tesu idaṃ ‘‘appaṭicchannāya chārattaṃ mānatta’’nti vacanato ‘‘appaṭicchannamānatta’’nti veditabbaṃ. Taṃ dentena sace ekaṃ āpattiṃ āpanno hoti, idha vuttanayena dātabbaṃ. Sace dve vā tisso vā tatuttariṃ vā āpanno, yatheva ‘‘ekaṃ āpatti’’nti vuttaṃ; evaṃ ‘‘dve āpattiyo, tisso āpattiyo’’ti vattabbaṃ. Tatuttari pana sacepi sataṃ vā sahassaṃ vā hoti, ‘‘sambahulā’’ti vattabbaṃ. Nānāvatthukāyopi ekato katvā dātabbā, tāsaṃ dānavidhiṃ parivāsadāne kathayissāma.

97. 于《合集犍度》中，就“六夜摩那埵”一句，有四种摩那埵：不覆藏摩那埵、覆藏摩那埵、半月摩那埵、综合摩那埵。其中，所谓不覆藏摩那埵，是指对不覆藏之罪，不给与别住，仅因犯罪而对应行摩那埵者所给与的摩那埵。所谓覆藏摩那埵，是指对已覆藏之罪，为已行别住者所给与。所谓半月摩那埵，是指对比丘尼已覆藏或不覆藏之罪，所给与的半月摩那埵。所谓综合摩那埵，是指将诸罪合并后所给与。于此四者中，此摩那埵应依“对不覆藏之罪，行六夜摩那埵”之语，而知为“不覆藏摩那埵”。给与时，若犯一罪，应依此处所述之法给与。若犯二、三或更多罪，则如说“一罪”，亦应说“二罪”、“三罪”。其上，若犯百或千罪，则应说“众多”。不同事的罪亦应合并给与，其给与之法，我等将于给与别住的章节中解说。

Evaṃ āpattivasena kammavācaṃ katvā dinne mānatte ‘‘evametaṃ dhārayāmī’’ti kammavācāpariyosāne māḷakasīmāyameva ‘‘mānattaṃ samādiyāmi, vattaṃ samādiyāmī’’ti vuttanayena vattaṃ samādātabbaṃ. Vattaṃ samādiyitvā tattheva saṅghassa ārocetabbaṃ, ārocentena ca evaṃ ārocetabbaṃ –

如是，依所犯罪作羯磨语，给与摩那埵后，于“我如是受持”的羯磨语结束时，即于戒场内，应依“我受持摩那埵，我受持行法”之语而受持其行法。受持行法后，即于彼处向僧团禀告，禀告者应如是禀告——

‘‘Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ appaṭicchannaṃ, sohaṃ saṅghaṃ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṃ mānattaṃ adāsi. Sohaṃ mānattaṃ carāmi, vedayāmahaṃ, bhante ‘vedayatī’ti maṃ saṅgho dhāretū’’ti.

大德，我犯了一项故意的、不覆藏的出精罪。我为此罪向僧团请求了六夜摩那埵，僧团已为我这项故意的、不覆藏的出精罪，给予了六夜摩那埵。我正在行摩那埵。大德，我今禀告，愿僧团忆持我为“禀告者”。

Imañca pana atthaṃ gahetvā yāya kāyaci bhāsāya ārocetuṃ vaṭṭatiyeva. Ārocetvā sace nikkhipitukāmo, vuttanayeneva saṅghamajjhe [Pg.17] nikkhipitabbaṃ. Māḷakato bhikkhūsu nikkhantesu ekassapi santike nikkhipituṃ vaṭṭati. Māḷakato nikkhamitvā satiṃ paṭilabhantena sahagacchantassa santike nikkhipitabbaṃ. Sace sopi pakkanto, aññassa yassa māḷake nārocitaṃ, tassa ārocetvā nikkhipitabbaṃ. Ārocentena pana avasāne ‘‘vedayatīti maṃ āyasmā dhāretū’’ti vattabbaṃ. Dvinnaṃ ārocentena ‘‘āyasmantā dhārentū’’ti, tiṇṇaṃ ārocentena ‘‘āyasmanto dhārentū’’ti vattabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati.

又，领会此义后，可以用任何语言禀告。禀告后若想舍弃，应依前述之法在僧团中舍弃。当诸比丘离开结界地时，也可在一位比丘处舍弃。离开结界地后恢复忆念时，应在同行者处舍弃。若他也已离开，则应向另一位未在结界地中被告知者禀告后舍弃。禀告者最后应说：“愿具寿忆持我为禀告者。”向两人禀告时，应说：“愿两位具寿忆持。”向三人禀告时，应说：“愿诸位具寿忆持。”从舍弃之时起，他即处于本位。

Sace appabhikkhuko vihāro hoti, sabhāgā bhikkhū vasanti, vattaṃ anikkhipitvā antovihāreyeva rattiyo gaṇetabbā. Atha na sakkā sodhetuṃ, vuttanayeneva vattaṃ nikkhipitvā paccūsasamaye catūhi pañcahi vā bhikkhūhi saddhiṃ parikkhittassa vihārassa parikkhepato, aparikkhittassa parikkhepārahaṭṭhānato dve leḍḍupāte atikkamitvā mahāmaggato okkamma gumbena vā vatiyā vā paṭicchannaṭṭhāne nisīditabbaṃ. Antoaruṇeyeva vuttanayena vattaṃ samādiyitvā ārocetabbaṃ. Sace añño koci bhikkhu kenacideva karaṇīyena taṃ ṭhānaṃ āgacchati, sace esa taṃ passati, saddaṃ vāssa suṇāti, ārocetabbaṃ. Anārocentassa ratticchedo ceva vattabhedo ca.

若寺院比丘稀少，有合适的比丘们居住，则应不舍弃行法而在寺院内计夜。若无法清净，则应依前述之法舍弃行法，于黎明时分与四、五位比丘一同，从有围墙的寺院之围墙处，或从无围墙的寺院之应建围墙处，越过两投石所及(leḍḍupāta)的距离，离开大道，到被树丛或篱笆遮蔽之处坐下。在黎明前，应依前述之法受持行法后禀告。若有其他比丘因故来到该处，若此人看见他，或听见他的声音，即应禀告。不禀告者，既中断夜数，也破坏行法。

Atha dvādasahatthaṃ upacāraṃ okkamitvā ajānantasseva gacchati, ratticchedo hoti eva, vattabhedo pana natthi. Ārocitakālato paṭṭhāya ca ekaṃ bhikkhuṃ ṭhapetvā sesehi sati karaṇīye gantumpi vaṭṭati. Aruṇe uṭṭhite tassa bhikkhussa santike vattaṃ nikkhipitabbaṃ. Sace sopi kenaci kammena purearuṇeyeva gacchati, aññaṃ vihārato nikkhantaṃ vā āgantukaṃ vā yaṃ paṭhamaṃ passati, tassa santike ārocetvā vattaṃ nikkhipitabbaṃ. Ayañca yasmā gaṇassa ārocetvā bhikkhūnañca atthibhāvaṃ sallakkhetvāva vasi, tenassa ūne gaṇe caraṇadoso vā vippavāso vā na hoti. Sace na kañci passati, vihāraṃ gantvā attanā saddhiṃ gatabhikkhūsu ekassa santike nikkhipitabbanti mahāsumatthero āha. Mahāpadumatthero pana ‘‘yaṃ paṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ; ayaṃ nikkhittavattassa parihāro’’ti āha.

又，若行法者在自己不知情时走出了十二肘的近处，则构成中断夜数，但没有破坏行法。从禀告之时起，除留下一位比丘外，其余诸比丘若有要事亦可离开。天亮时，应在那位比丘处舍弃行法。若那位比丘也因某事需在黎明前离开，则应向首先遇到的从寺院出来者或来访者禀告后舍弃行法。此人因已向僧团禀告，并确认有比丘在场才住下，故即使僧团人数不足，亦无行法过失或离群过失。若未遇见任何人，则应返回寺院，在同行诸比丘中的一位处舍弃——此为大须摩(Mahāsuma)长老所说。而大红莲(Mahāpaduma)长老则说：“应向首先遇到者禀告后舍弃行法；此为已舍弃行法者的防护。”

Evaṃ chārattaṃ mānattaṃ akhaṇḍaṃ caritvā yattha siyā vīsatigaṇo bhikkhusaṅgho, tattha so bhikkhu abbhetabbo. Abbhentehi ca paṭhamaṃ abbhānāraho [Pg.18] kātabbo. Ayañhi nikkhittavattattā pakatattaṭṭhāne ṭhito, pakatattassa ca abbhānaṃ kātuṃ na vaṭṭati, tasmā vattaṃ samādāpetabbo. Vatte samādinne abbhānāraho hoti. Tenāpi vattaṃ samādiyitvā ārocetvā abbhānaṃ yācitabbaṃ. Anikkhittavattassa puna vattasamādānakiccaṃ natthi. So hi chārattātikkameneva abbhānāraho hoti, tasmā so abbhetabbo. Tatra yvāyaṃ ‘‘evañca pana, bhikkhave, abbhetabbo’’ti pāḷiyaṃyeva abbhānavidhi vutto, ayañca ekāpattivasena vutto. Sace pana dve tisso sambahulā vā ekavatthukā vā nānāvatthukā vā āpattiyo honti, tāsaṃ vasena kammavācā kātabbā. Evaṃ appaṭicchannamānattaṃ dātabbaṃ. Paṭicchannamānattaṃ pana yasmā paṭicchannāya āpattiyā parivutthaparivāsassa dātabbaṃ hoti, tasmā naṃ parivāsakathāyaṃyeva kathayissāma.

如此不间断地行六夜摩那埵后，在有二十众比丘僧团之处，该比丘应被出罪。行出罪者应首先使他成为可出罪者。此人因已舍弃行法而处于本位，对处于本位者行出罪是不适宜的，因此应使他受持行法。受持行法后，他即成为可出罪者。他也应在受持行法并禀告后，请求出罪。对未舍弃行法者，则无须再行受持行法。他仅因度过六夜即成为可出罪者，因此应为他出罪。其中，巴利圣典中所说“诸比丘，应如是出罪”的出罪之法，是就一罪而说。若有二、三或众多同缘或异缘的罪，则应依彼等而作羯磨语。应如是给予不覆藏摩那埵。至于覆藏摩那埵，因其是为覆藏之罪而给予已行别住者的，故我等将于《别住论》中解说。

Parivāsakathā

别住论

102. ‘‘Tena hi, bhikkhave, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ detū’’tiādinā nayena pāḷiyaṃ anekehi ākārehi parivāso ca mānattañca vuttaṃ. Tassa yasmā āgatāgataṭṭhāne vinicchayo vuccamāno pāḷi viya ativitthāraṃ āpajjati, na ca sakkā hoti sukhena pariggahetuṃ, tasmā naṃ samodhānetvā idheva dassayissāma.

102. “那么，诸比丘，僧团应为优陀夷(Udāyī)比丘，因一项隐瞒了一日的故意出精(sukkavissaṭṭhi)罪，而给予一日的别住。”巴利圣典中以诸如此类的方式，用多种形式宣说了别住和摩那埵。因为若在（巴利中）出现的每一处都宣说其判决，（此论）就会变得像巴利（原典）一样极为详尽，且不易掌握，因此我等就在此处将其汇集解说。

Ayañhi idha adhippeto parivāso nāma – paṭicchannaparivāso, suddhantaparivāso, samodhānaparivāsoti tividho hoti. Tattha paṭicchannaparivāso tāva yathāpaṭicchannāya āpattiyā dātabbo. Kassaci hi ekāhapaṭicchannā āpatti hoti yathā ayaṃ udāyittherassa, kassaci dvīhādipaṭicchannā yathā parato āgatā udāyittherasseva, kassaci ekā āpatti hoti yathā ayaṃ, kassaci dve tisso tatuttari vā yathā parato āgatā, tasmā paṭicchannaparivāsaṃ dentena paṭhamaṃ tāva paṭicchannabhāvo jānitabbo.

在此，所谓别住(parivāsa)有三种：隐覆别住(paṭicchannaparivāsa)、清净别住(suddhantaparivāsa)与合一别住(samodhānaparivāsa)。其中，隐覆别住应根据覆藏罪过的具体情况而给予。诚然，有的比丘覆藏罪过一日，如这位优陀夷(Udāyī)长老；有的覆藏二日或以上，如优陀夷长老后来所犯的那些；有的犯一项罪过，如这位长老；有的犯二、三项或更多，如后来所犯的那些。因此，在给予隐覆别住时，首先应当了知覆藏的情况。

Ayañhi āpatti nāma dasahākārehi paṭicchannā hoti. Tatthāyaṃ mātikā – āpatti ca hoti āpattisaññī ca, pakatatto ca hoti pakatattasaññī [Pg.19] ca, anantarāyiko ca hoti anantarāyikasaññī ca, pahu ca hoti pahusaññī ca, chādetukāmo ca hoti chādeti cāti.

此罪确实由十事构成覆藏。其纲目(mātikā)如下：是罪，且有罪想；是正常住者，且有正常住者想；无障碍，且有无障碍想；有能力[发露]，且有能力想；欲覆藏，且已覆藏。

Tattha āpatti ca hoti āpattisaññī cāti yaṃ āpanno, sā āpattiyeva hoti. Sopi ca tattha āpattisaññīyeva. Iti jānanto chādeti, channāva hoti. Atha panāyaṃ tattha anāpattisaññī, acchannā hoti, anāpatti pana āpattisaññāyapi anāpattisaññāyapi chādentenāpi acchāditāva hoti. Lahukaṃ vā garukāti garukaṃ vā lahukāti chādeti, alajjipakkhe tiṭṭhati, āpatti pana acchannā hoti. Garukaṃ lahukāti maññamāno deseti, neva desitā hoti, na channā. Garukaṃ garukāti ñatvā chādeti, channā hoti. Garukalahukabhāvaṃ na jānāti, āpattiṃ chādemīti chādeti, channāva hoti.

其中，“是罪，且有罪想”是指：他所犯的确实是罪，他对此也确实有罪想。如此明知而覆藏，即构成覆藏。然而，若他对所犯罪行有无罪想，则不构成覆藏。至于无罪之事，无论他以有罪想或无罪想而覆藏，皆不构成覆藏。若将轻罪作重罪想，或将重罪作轻罪想而覆藏，则属于无惭者一类，其罪亦不构成覆藏。若将重罪误作轻罪而发露，则既非已发露，亦非已覆藏。若知是重罪而覆藏，则构成覆藏。若不知罪的轻重，但以‘我要覆藏此罪’之心而覆藏，亦构成覆藏。

Pakatattoti tividhaṃ ukkhepanīyakammaṃ akato – so ce pakatattasaññī hutvā chādeti, channā hoti. Atha ‘‘mayhaṃ saṅghena kammaṃ kata’’nti apakatattasaññī hutvā chādeti, acchannā hoti. Apakatattena pakatattasaññinā vā apakatattasaññinā vā chāditāpi acchannāva hoti. Vuttampi cetaṃ –

“正常者”(pakatatta)是指未被执行三种举罪羯磨者。若他作正常想而覆藏，则构成覆藏。又，若他想“僧团已对我作羯磨”而作非正常想并覆藏，则不构成覆藏。若为非正常者，无论作正常想或作非正常想而覆藏，皆不构成覆藏。此亦曾被说：

‘‘Āpajjati garukaṃ sāvasesaṃ,Chādeti anādariyaṃ paṭicca;

Na bhikkhunī no ca phuseyya vajjaṃ,Pañhā mesā kusalehi cintitā’’ti. (pari. 481);

“犯有余重罪，缘于不敬而覆藏；非比丘尼，亦不触突吉罗罪；此问题乃善巧者所思。”

Ayañhi pañho ukkhittakena kathito.

此问题实乃由被举罪者所解答。

Anantarāyikoti yassa dasasu antarāyesu ekopi natthi, so ce anantarāyikasaññī hutvā chādeti, channā hoti. Sacepi so bhīrukajātikatāya andhakāre amanussacaṇḍamigabhayena antarāyikasaññī hutvā chādeti, acchannāva hoti. Yassa hi pabbatavihāre vasantassa kandaraṃ vā nadiṃ vā atikkamitvā ārocetabbaṃ hoti, antarāmagge ca caṇḍavāḷaamanussādibhayaṃ atthi, magge ajagarā nipajjanti, nadī pūrā hoti, ekasmiṃ pana satiyeva antarāye antarāyikasaññī hutvā [Pg.20] chādeti, acchannāva hoti. Antarāyikassa pana antarāyikasaññāya vā anantarāyikasaññāya vā chādayato acchannāva hoti.

“无障碍者”(anantarāyika)是指十种障碍中一种亦无者。若他作无障碍想而覆藏，则构成覆藏。即使他天性胆小，因在黑暗中害怕非人与猛兽而作有障碍想并覆藏，亦不构成覆藏。若有住山中寺院者，须越过山谷或河流才能发露，而途中又有猛兽、非人等危险，路上有巨蟒躺卧，河水满溢，只要存在其中一种障碍，他便作有障碍想而覆藏，此亦不构成覆藏。对于有障碍者，无论他作有障碍想或无障碍想而覆藏，皆不构成覆藏。

Pahūti yo sakkoti bhikkhuno santikaṃ gantuñceva ārocetuñca; so ce pahusaññī hutvā chādeti, channā hoti. Sacassa mukhe appamattako gaṇḍo vā hoti, hanukavāto vā vijjhati, danto vā rujjati, bhikkhā vā mandā laddhā hoti, tāvatakena pana neva vattuṃ na sakkoti na gantuṃ; apica kho na sakkomīti saññī hoti, ayaṃ pahu hutvā appahusaññī nāma. Iminā chāditāpi acchāditā. Appahunā pana vattuṃ vā gantuṃ vā asamatthena pahusaññinā vā appahusaññinā vā chāditā hotu, acchāditāva.

“堪能者”(pahu)是指能到比丘处并发露者。若他作堪能想而覆藏，则构成覆藏。若他口中有小疮，或下颌为风所击，或牙痛，或所得饮食甚少，然仅凭此，并非不能说、不能去，他却想“我不能”，此即名为“堪能而作不堪能想者”。由此人所覆藏者，亦不构成覆藏。至于不堪能者，即不能说或不能去者，无论他作堪能想或不堪能想而覆藏，皆不构成覆藏。

Chādetukāmo ca hoti chādeti cāti idaṃ uttānatthameva. Sace pana chādessāmīti dhuranikkhepaṃ katvā purebhatte vā pacchābhatte vā paṭhamayāmādīsu vā lajjidhammaṃ okkamitvā antoaruṇeyeva āroceti, ayaṃ chādetukāmo na chādeti nāma.

“欲覆藏且已覆藏”，此义显明。然而，若（比丘）曾想“我将覆藏”而放弃发露之责，复于午前、或午后、或初夜等时，生起惭愧，于黎明之内即行发露，此即名为“欲覆藏而未覆藏”。

Yassa pana abhikkhuke ṭhāne vasantassa āpattiṃ āpajjitvā sabhāgassa bhikkhuno āgamanaṃ āgamentassa sabhāgasantikaṃ vā gacchantassa addhamāsopi māsopi atikkamati, ayaṃ na chādetukāmo chādeti nāma, ayampi acchannāva hoti.

又，若有比丘住于无比丘之处，犯罪之后，在等待同类比丘前来，或在前往同类比丘之处的途中，经过了半月乃至一月，此即名为“不欲覆藏而覆藏”，此罪亦为未覆藏。

Yo pana āpannamattova aggiṃ akkantapuriso viya sahasā apakkamitvā sabhāgaṭṭhānaṃ gantvā āvi karoti, ayaṃ na chādetukāmova na chādeti nāma. Sace pana sabhāgaṃ disvāpi ‘‘ayaṃ me upajjhāyo vā ācariyo vā’’ti lajjāya nāroceti, channāva hoti āpatti. Upajjhāyādibhāvo hi idha appamāṇaṃ averisabhāgamattameva pamāṇaṃ, tasmā averisabhāgassa santike ārocetabbā.

又，若有比丘一犯罪，便如足踏烈火之人，即刻动身前往同类比丘之处发露，此即名为“不欲覆藏亦未覆藏”。然而，若见到同类比丘，却因羞愧而想：“此是我的戒师或阿阇梨”，而不发露，其罪即已覆藏。于此，戒师等身份并非衡准，仅以其为同类非敌对者为衡准。是故，应向同类非敌对之比丘发露其罪。

Yo pana visabhāgo hoti sutvā pakāsetukāmo, evarūpassa upajjhāyassāpi santike na ārocetabbā. Tattha purebhattaṃ vā āpattiṃ āpanno hotu pacchābhattaṃ vā, divā vā rattiṃ vā yāva aruṇaṃ na uggacchati tāva ārocetabbaṃ. Uddhaste aruṇe paṭicchannā hoti, paṭicchādanapaccayā ca dukkaṭaṃ āpajjati. Sabhāgasaṅghādisesaṃ āpannassa pana santike āvi [Pg.21] kātuṃ na vaṭṭati. Sace āvi karoti, āpatti āvikatā hoti, dukkaṭā pana na muccati, tasmā suddhassa santike āvikātabbā. Āvikaronto ca ‘‘tuyhaṃ santike ekaṃ āpattiṃ āvikaromī’’ti vā ‘‘ācikkhāmī’’ti vā ‘‘ārocemī’’ti vā ‘‘mama ekaṃ āpattiṃ āpannabhāvaṃ jānāhī’’ti vā vadatu, ‘‘ekaṃ garukāpattiṃ āvikaromī’’tiādinā vā nayena vadatu, sabbehipi ākārehi appaṭicchannāva hotīti kurundiyaṃ vuttaṃ. Sace pana lahukāpattiṃ āvikaromītiādinā nayena vadati, paṭicchannā hoti, vatthuṃ āroceti, āpattiṃ āroceti, ubhayaṃ āroceti, tividhenāpi ārocitāva hoti. Iti imāni dasa kāraṇāni upalakkhetvā paṭicchannaparivāsaṃ dentena paṭhamameva paṭicchannabhāvo jānitabbo.

又，若有比丘是不同类者，听闻后欲加以宣扬，则即使是此等戒师，亦不应于其前发露罪过。于此，无论是在饭前或饭后、白天或晚上犯了罪，只要黎明未升起，皆应发露。黎明升起后，罪行即成隐覆，并因隐覆而犯恶作。此外，不应向已犯同类僧残罪者发露。如果向他发露，虽罪行已公开，然不能免除恶作，是故，应向清净者发露。发露时，可以说：“我向汝发露一罪”、或“我告知”、或“我禀告”、或“请知我已犯一罪”；或以“我发露一重罪”等方式说。如《古仑谛》(Kurundī)中所说，所有这些方式皆不构成隐覆。然若以“我发露一轻罪”等方式说，则构成隐覆。说事、说罪、或两者皆说，此三种方式皆算已发露。因此，在给予覆藏罪的别住时，应观察此十种原因，首先必须了知其隐覆的情况。

Tato paṭicchannadivase ca āpattiyo ca sallakkhetvā sace ekāhapaṭicchannā hoti – ‘‘ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhapaṭicchanna’’nti evaṃ yācāpetvā idha vuttanayeneva kammavācaṃ vatvā parivāso dātabbo. Atha dvīhatīhādipaṭicchannā hoti, dvīhapaṭicchannaṃ tīhapaṭicchannaṃ catūhapaṭicchannaṃ pañcāhapaṭicchannaṃ chāhapaṭicchannaṃ sattāhapaṭicchannaṃ aṭṭhāhapaṭicchannaṃ navāhapaṭicchannaṃ dasāhapaṭicchannaṃ ekādasāhapaṭicchannaṃ dvādasāhapaacchannaṃ terasāhapaṭicchannaṃ cuddasāhapaṭicchannanti evaṃ yāva cuddasa divasāni divasavasena yojanā kātabbā. Pañcadasa divasāni paṭicchannāya pakkhapaṭicchannanti vatvā yojanā kātabbā. Tato yāva ekūnatiṃsatimo divaso, tāva atirekapakkhapaṭicchannanti.

此后，在标记了所覆藏的日数与诸罪之后，若覆藏一日，应如是乞求言：“尊者，我犯一项故思出精(sañcetanika sukkavissaṭṭhi)罪，覆藏一日。”如是乞求已，即应依此中所说之法，诵羯磨语(kammavācā)而授与别住(parivāsa)。若覆藏二日、三日等，则应说“覆藏二日”、“覆藏三日”、“覆藏四日”、“覆藏五日”、“覆藏六日”、“覆藏七日”、“覆藏八日”、“覆藏九日”、“覆藏十日”、“覆藏十一日”、“覆藏十二日”、“覆藏十三日”、“覆藏十四日”，如是乃至十四日，皆应随日数应用。覆藏十五日者，应说“覆藏半月”而应用。此后，乃至第二十九日，则应说“覆藏超过半月”。

Tato māsapaṭicchannaṃ atirekamāsapaṭicchannaṃ dvemāsapaṭicchannaṃ atirekadvemāsapaṭicchannaṃ temāsapaṭicchannaṃ atirekatemāsapaṭicchannaṃ catumāsapaṭicchannaṃ atirekacatumāsapaṭicchannaṃ pañcamāsapaṭicchannaṃ atirekapañcamāsapaṭicchannaṃ chamāsapaṭicchannaṃ atirekachamāsapaṭicchannaṃ sattamāsapaṭicchannaṃ atirekasattamāsapaṭicchannaṃ aṭṭhamāsapaṭicchannaṃ atirekaaṭṭhamāsapaṭicchannaṃ navamāsapaṭicchannaṃ atirekanavamāsapaṭicchannaṃ dasamāsapaṭicchannaṃ atirekadasamāsapaṭicchannaṃ ekādasamāsapaṭicchannaṃ atirekaekādasamāsapaṭicchannanti evaṃ yojanā kātabbā. Saṃvacchare paripuṇṇe ekasaṃvaccharapaṭicchannanti. Tato paraṃ atirekaekasaṃvacchara… dvesaṃvacchara… atirekadvesaṃvacchara… tisaṃvacchara… atiraketisaṃvacchara… catusaṃvacchara… atirekacatusaṃvacchara… pañcasaṃvacchara… atirekapañcasaṃvaccharapaṭicchannanti [Pg.22] evaṃ yāva saṭṭhisaṃvacchara… atirekasaṭṭhisaṃvaccharapaṭicchannanti vā tato vā bhiyyopi vatvā yojanā kātabbā.

其后，覆藏一月、覆藏逾一月、覆藏二月、覆藏逾二月、覆藏三月、覆藏逾三月、覆藏四月、覆藏逾四月、覆藏五月、覆藏逾五月、覆藏六月、覆藏逾六月、覆藏七月、覆藏逾七月、覆藏八月、覆藏逾八月、覆藏九月、覆藏逾九月、覆藏十月、覆藏逾十月、覆藏十一月、覆藏逾十一月，应如是连接。满一年时，即是覆藏一年。此后，覆藏逾一年……覆藏二年……覆藏逾二年……覆藏三年……覆藏逾三年……覆藏四年……覆藏逾四年……覆藏五年……覆藏逾五年，如是乃至覆藏六十年……覆藏逾六十年，或说甚至超过此数，也应如是连接。

Sace pana dve tisso tatuttari vā āpattiyo honti, yathā idha ekaṃ āpattinti vuttaṃ; evaṃ dve āpattiyo tisso āpattiyoti vattabbaṃ. Tato paraṃ pana sataṃ vā hotu sahassaṃ vā, sambahulāti vattuṃ vaṭṭati. Nānāvatthukāsupi ‘‘ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ – ekaṃ sukkavissaṭṭhiṃ, ekaṃ kāyasaṃsaggaṃ, ekaṃ duṭṭhullavācaṃ, ekaṃ attakāmaṃ, ekaṃ sañcarittaṃ, ekāhapaṭicchannāyo’’ti evaṃ gaṇanavasena vā ‘‘ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ nānāvatthukāyo ekāhapaṭicchannāyo’’ti evaṃ vatthukittanavasena vā, ‘‘ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekāhapaṭicchannāyo’’ti evaṃ nāmamattavasena vā yojanā kātabbā.

再者，若有二、三或更多罪，就像这里说“一罪”一样，应说“二罪”、“三罪”。此后，纵使有一百或一千，也可说“众多”。对于不同事的诸罪，也应如是组合文句：“尊者，我犯了众多僧残(saṅghādisesa)罪——一项出精(sukkavissaṭṭhi)、一项身触(kāyasaṃsaggaṃ)、一项粗恶语(duṭṭhullavācaṃ)、一项为己承事(attakāma)、一项作媒(sañcarittaṃ)，皆覆藏一日。”——如是依数量而说；或：“尊者，我犯了众多不同事的僧残罪，皆覆藏一日。”——如是依称说事而说；或：“尊者，我犯了众多僧残罪，皆覆藏一日。”——如是仅依名称而说。

Tattha nāmaṃ duvidhaṃ – sajātisādhāraṇañca sabbasādhāraṇañca. Tattha saṅghādisesoti sajātisādhāraṇaṃ, āpattīti sabbasādhāraṇaṃ; tasmā ‘‘sambahulā āpattiyo āpajjiṃ ekāhapaṭicchannāyo’’ti evaṃ sabbasādhāraṇanāmavasenapi vattuṃ vaṭṭati. Idañhi sabbampi parivāsādikaṃ vinayakammaṃ vatthuvasena gottavasena nāmavasena āpattivasena ca kātuṃ vaṭṭatiyeva.

于此，名有两种：同类共通(sajātisādhāraṇa)与一切共通(sabbasādhāraṇa)。其中，“僧残”是同类共通，“罪”是一切共通；因此，亦可依一切共通之名而说：“我犯了众多罪，皆覆藏一日。”诚然，所有这些别住(parivāsa)等律羯磨，皆可依事、依类(gotta)、依名(nāma)与依罪(āpatti)而作。

Tattha ‘‘sukkavissaṭṭhī’’ti vatthu ceva gottañca. ‘‘Saṅghādiseso’’ti nāmañceva āpatti ca. ‘‘Kāyasaṃsaggo’’ti vatthu ceva gottañca. ‘‘Saṅghādiseso’’ti nāmañceva āpatti ca, tattha ‘‘sukkavissaṭṭhiṃ kāyasaṃsagga’’ntiādinā vacanenāpi ‘‘nānāvatthukāyo’’ti vacanenāpi vatthu ceva gottañca gahitaṃ hoti. ‘‘Saṅghādiseso’’ti vacanenāpi ‘‘āpattiyo’’ti vacanenāpi nāmañceva āpatti ca gahitā hoti. Idha pana ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ ‘‘sukkavissaṭṭhi’’nti nāmampi vatthugottānipi gahitāneva. Yathā ca idha ‘‘ayaṃ udāyi bhikkhū’’ti vuttaṃ; evaṃ yo yo āpanno hoti, tassa tassa nāmaṃ gahetvā ‘‘ayaṃ itthannāmo bhikkhū’’ti kammavācā kātabbā.

此处，“出精”是事与类；“僧残”是名与罪。“身体接触”是事与类；“僧残”是名与罪。其中，以“出精、身体接触”等语，以及“不同事缘”等语，即已含摄事与类。以“僧残”等语，以及“诸罪”等语，即已含摄名与罪。在此，以“我犯了一项故意的出精罪”一语，其名以及事与类也都被含摄了。犹如在此说“此是优陀夷比丘”，同样地，凡是犯罪者，都应称其名，以羯磨语说：“此是某某名比丘。”

Kammavācāpariyosāne ca tena bhikkhunā māḷakasīmāyameva ‘‘parivāsaṃ samādiyāmi, vattaṃ samādiyāmī’’ti vuttanayeneva vattaṃ samādātabbaṃ[Pg.23]. Samādiyitvā tattheva saṅghassa ārocetabbaṃ, ārocentena ca evaṃ ārocetabbaṃ –

羯磨语结束时，该比丘应就在该戒坛内，依已说之法，诵念“我受持别住，我受持行法”而受持行法。受持后，应就在那里向僧团报告，报告时应如是说——

“尊者，我犯了一项故意的出精罪，覆藏一日。我因此向僧团请求，就该一项故意出精、覆藏一日的罪，行一日的别住。僧团已就该一项故意出精、覆藏一日的罪，授予我一日的别住。我正在行别住——尊者，我宣告，愿僧团忆持我为宣告者。”

Imañca panatthaṃ gahetvā yāya kāyaci bhāsāya ārocetuṃ vaṭṭatiyeva. Ārocetvā sace nikkhipitukāmo, vuttanayeneva saṅghamajjhe nikkhipitabbaṃ. Māḷakato bhikkhūsu nikkhantesu ekassāpi santike nikkhipituṃ vaṭṭati. Māḷakato nikkhamitvā satiṃ paṭilabhantena sahagacchantassa santike nikkhipitabbaṃ. Sace sopi pakkanto, aññassa yassa māḷake nārocitaṃ, tassa ārocetvā nikkhipitabbaṃ. Ārocentena ca avasāne ‘‘vedayatīti maṃ āyasmā dhāretū’’ti vattabbaṃ. Dvinnaṃ ārocentena ‘‘āyasmantā dhārentū’’ti, tiṇṇaṃ ārocentena ‘‘āyasmanto dhārentū’’ti vattabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati.

把握此义后，可以用任何语言宣告。宣告后若想舍置行法，应依前述方法在僧团中舍置。比丘们离开戒坛后，可在任何一位比丘处舍置。离开戒坛后忆起时，应在同行者处舍置。若他也已离开，应向另一位未在戒坛中听闻者宣告后舍置。宣告者在结尾时应说：“愿具寿忆持我为宣告者。”向两位宣告时应说：“愿二位具寿忆持我为宣告者。”向三位或更多位宣告时应说：“愿诸位具寿忆持我为宣告者。”从舍置行法的时刻起，他即恢复为正常状态。

Sace appabhikkhuko vihāro hoti, sabhāgā bhikkhū vasanti, vattaṃ anikkhipitvā vihāreyeva rattipariggaho kātabbo. Atha na sakkā sodhetuṃ, vuttanayeneva vattaṃ nikkhipitvā paccūsasamaye ekena bhikkhunā saddhiṃ mānattavaṇṇanāyaṃ vuttanayeneva upacārasīmaṃ atikkamitvā mahāmaggā okkamma paṭicchanne ṭhāne nisīditvā antoaruṇeyeva vuttanayeneva vattaṃ samādiyitvā tassa bhikkhuno parivāso ārocetabbo. Ārocentena sace navakataro hoti, ‘‘āvuso’’ti vattabbaṃ. Sace vuḍḍhataro, ‘‘bhante’’ti vattabbaṃ. Sace añño koci bhikkhu kenacideva karaṇīyena taṃ ṭhānaṃ āgacchati, sace esa taṃ passati, saddaṃ vāssa suṇāti, ārocetabbaṃ; anārocentassa ratticchedo ceva vattabhedo ca. Atha dvādasahatthaṃ upacāraṃ okkamitvā ajānantasseva gacchati, ratticchedoyeva hoti, vattabhedo pana natthi.

若寺院中比丘少，有合适的比丘同住，则可不舍置行法而在寺院中护夜。若仍无法如法进行，则应依前述方法舍置行法，于拂晓时与一比丘，依《摩那埵释义(Mānattavaṇṇanā)》中所说的方法，越过近住界(upacārasīma)，离开大路，坐于隐蔽处，在黎明前依前述方法受持行法，然后向该比丘宣告别住(parivāsa)。宣告时，若对方是新学比丘，应称“贤友”；若是年长比丘，应称“尊者”。若有其他比丘因某事来到该处，若行别住者看见他或听见其声，即应宣告；不宣告者，则夜数中断且行法被破坏。若另一位比丘进入十二肘的近住范围，但在行别住者不知情的情况下离开，则只有夜数中断，行法不被破坏。

Uggate [Pg.24] aruṇe vattaṃ nikkhipitabbaṃ. Sace so bhikkhu kenacideva karaṇīyena pakkanto hoti, yaṃ aññaṃ sabbapaṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ. Sace pana kañci na passati, vihāraṃ gantvā attanā saddhiṃ gatabhikkhussa santike nikkhipitabbanti mahāsumatthero āha. Mahāpadumatthero pana ‘‘yaṃ paṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ, ayaṃ nikkhittavattassa parihāro’’ti āha.

黎明升起时，应舍置其行法。若该比丘因某事已离开，则应向最先见到的另一位比丘宣告后舍置。若未见到任何人，则应去寺院，在与自己同行的比丘处舍置——这是大须摩长老(Mahāsumatthera)所说。而大红莲长老(Mahāpadumatthera)则说：“向最先见到者宣告后舍置，这是已舍置行法者的处理方法。”

Evaṃ yattakāni divasāni āpatti paṭicchannā hoti, tattakāni tato adhikatarāni vā kukkuccavinodanatthāya parivasitvā saṅghaṃ upasaṅkamitvā vattaṃ samādiyitvā mānattaṃ yācitabbaṃ. Ayañhi vatte samādinne eva mānattāraho hoti nikkhittavattena parivutthattā. Anikkhittavattassa pana puna samādānakiccaṃ natthi, so hi paṭicchannadivasātikkameneva mānattāraho hoti, tasmā tassa mānattaṃ dātabbameva. Idaṃ paṭicchannamānattaṃ nāma. Taṃ dentena sace ekāpatti hoti, pāḷiyaṃ vuttanayeneva dātabbaṃ. Atha dve vā tisso vā ‘‘sohaṃ parivutthaparivāso saṅghaṃ dvinnaṃ āpattīnaṃ tissannaṃ āpattīnaṃ ekāhapaṭicchannānaṃ chārattaṃ mānattaṃ yācāmī’’ti parivāse vuttanayeneva āpattiyo ca divase ca sallakkhetvā yojanā kātabbā.

如是，罪覆藏了多少日，为了去除追悔，即应行同样日数或更多的别住，然后到僧团中，受持行法，请求摩那埵。此比丘因为是以舍置行法的状态住满别住，所以确实只有在受持行法后，才有资格行摩那埵。而未舍置行法者则无须再受持，他仅以度过覆藏的日数即有资格行摩那埵，因此应直接授予他摩那埵。这称为覆藏摩那埵(Paṭicchannamānatta)。授予时，若只有一项罪，应依巴利圣典中所说的方式授予。若有二或三项罪，则应如行别住时所说，考量罪与日数后，组合文句说：“我已住满别住，今向僧团就覆藏一日的二项罪（或三项罪），请求行六夜的摩那埵。”

Appaṭicchannāpattiṃ paṭicchannāpattiyā samodhānetvāpi dātuṃ vaṭṭati. Kathaṃ? Paṭicchannāya ekāhaparivāsaṃ vasitvā –

未覆藏罪(appaṭicchannāpatti)亦可与覆藏罪(paṭicchannāpatti)合并后授予。如何？因覆藏罪行一日别住后——

‘‘Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhapaṭicchannaṃ, sohaṃ saṅghaṃ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ adāsi, sohaṃ parivutthaparivāso. Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ appaṭicchannaṃ. Sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ sañcetanikānaṃ sukkavissaṭṭhīnaṃ paṭicchannāya ca appaṭicchannāya ca chārattaṃ mānattaṃ yācāmī’’ti.

大德，我犯故意出精罪一次，覆藏一日。我因此向僧团，为该故意出精、覆藏一日之罪，请求一日别住。僧团已为我，因该故意出精、覆藏一日之罪，授予一日别住。我已行毕别住。大德，我又犯故意出精罪一次，未覆藏。大德，我因此向僧团，为彼等已覆藏与未覆藏的故意出精罪，请求六夜摩那埵。

Athassa tadanurūpaṃ kammavācaṃ katvā mānattaṃ dātabbaṃ. Sace paṭicchannā dve, appaṭicchannā ekā ‘‘paṭicchannānañca appaṭicchannāya cā’’ti vattabbaṃ. Atha paṭicchannā [Pg.25] ekā, appaṭicchannā dve, ‘‘paṭicchannāya ca appaṭicchannānañcā’’ti vattabbaṃ. Sace paṭicchannāpi dve, appaṭicchannāpi dve, ‘‘paṭicchannānañca appaṭicchannānañcā’’ti vattabbaṃ. Sabbattha anurūpaṃ kammavācaṃ katvā mānattaṃ dātabbaṃ. Ciṇṇamānattassa ca tadanurūpameva kammavācaṃ katvā abbhānaṃ kātabbaṃ. Idha pana ekāpattivasena vuttaṃ. Iti yaṃ paṭicchannāya āpattiyā parivāsāvasāne mānattaṃ diyyati, idaṃ paṭicchannamānattaṃ nāma. Evamettha ekeneva yojanāmukhena paṭicchannaparivāso ca paṭicchannamānattañca vuttanti veditabbaṃ. Pakkhamānattaṃ samodhānamānattañca avasesaparivāsakathāvasāne kathayissāma.

然后，应为他作相应的羯磨语，授予摩那埵。若有二桩覆藏罪、一桩未覆藏罪，应说“为诸覆藏罪与一未覆藏罪”。若有一桩覆藏罪、二桩未覆藏罪，应说“为一覆藏罪与诸未覆藏罪”。若覆藏罪与未覆藏罪各有二桩，应说“为诸覆藏罪与诸未覆藏罪”。在一切情况下，都应作相应的羯磨语授予摩那埵。对已行完摩那埵者，也应作相应的羯磨语予以出罪。再者，此处是依一桩罪而说。如是，因覆藏罪而在别住结束时所授予的摩那埵，名为覆藏摩那埵。当知，此处仅以一种应用方式，说明了覆藏别住和覆藏摩那埵。至于半月摩那埵(pakkhamānatta)与合并摩那埵(samodhānamānatta)，我们将在其余的别住论述结束时解说。

Suddhantaparivāso samodhānaparivāsoti hi dve parivāsā avasesā. Tattha ‘‘suddhantaparivāso’’ nāma parato adhammikamānattacārāvasāne ‘‘tena kho pana samayena aññataro bhikkhu sambahulā saṅghādisesā āpattiyo āpanno hoti, āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānātī’’ti imasmiṃ vatthusmiṃ anuññātaparivāso. So duvidho – cūḷasuddhanto, mahāsuddhantoti. Duvidhopi cesa rattiparicchedaṃ sakalaṃ vā ekaccaṃ vā ajānantassa ca assarantassa ca tattha vematikassa ca dātabbo. Āpattipariyantaṃ pana ettakā ahaṃ āpattiyo āpannoti jānātu vā mā vā, akāraṇametaṃ.

诚然，剩余的别住有两种：纯净别住(Suddhantaparivāsa)与合一别住(samodhānaparivāsa)。其中，“纯净别住”是在不如法地行摩那埵之后，于“那时，某位比丘犯了许多僧残罪，他不知道罪过的范围，也不知道夜数的范围”这则故事中所允许的别住。它有两种：小纯净别住(cūḷasuddhanto)与大纯净别住(mahāsuddhanto)。这两种都应给予不知道全部或部分夜数，或不记得，或对此有疑惑的比丘。至于罪过的范围，他知道或不知道‘我犯了这么多罪’，这不成问题。

Tattha yo upasampadato paṭṭhāya anulomakkamena vā ārocitadivasato paṭṭhāya paṭilomakkamena vā ‘‘asukañca asukañca divasaṃ vā pakkhaṃ vā māsaṃ vā saṃvaccharaṃ vā tava suddhabhāvaṃ jānāsī’’ti pucchiyamāno ‘‘āma, bhante, jānāmi, ettakaṃ nāma kālaṃ ahaṃ suddho’’ti vadati, tassa dinno suddhantaparivāso ‘‘cūḷasuddhanto’’ti vuccati.

其中，若有比丘从受具足戒(upasampadā)之日起顺数，或从告知之日起逆数，当被问及：“你是否知道某日、某半月(pakkha)、某月或某年自己是清净的？”他回答：“是的，尊者(bhante)，我知道，我在那么长的时间里是清净的。”那么，给予他的纯净别住，就称为“小纯净别住(cūḷasuddhanto)”。

Taṃ gahetvā parivasantena yattakaṃ kālaṃ attano suddhiṃ jānāti, tattakaṃ apanetvā avasesaṃ māsaṃ vā dvemāsaṃ vā parivasitabbaṃ. Sace māsamattaṃ asuddhomhīti sallakkhetvā aggahesi parivasanto ca puna aññaṃ māsaṃ sarati, tampi māsaṃ parivasitabbameva. Puna parivāsadānakiccaṃ natthi. Atha dvemāsaṃ asuddhomhīti sallakkhetvā aggahesi, parivasanto ca māsamattamevāhaṃ asuddhomhīti sanniṭṭhānaṃ karoti, māsameva parivasitabbaṃ. Puna [Pg.26] parivāsadānakiccaṃ natthi. Ayañhi suddhantaparivāso nāma uddhampi ārohati, heṭṭhāpi orohati, idamassa lakkhaṇaṃ. Aññasmiṃ pana āpattivuṭṭhāne idaṃ lakkhaṇaṃ – yo appaṭicchannaṃ āpattiṃ paṭicchannāti vinayakammaṃ karoti, tassa āpatti vuṭṭhāti. Yo paṭicchannaṃ appaṭicchannāti vinayakammaṃ karoti, tassa na vuṭṭhāti. Acirapaṭicchannaṃ cirapaṭicchannāti karontassāpi vuṭṭhāti. Cirapaṭicchannaṃ acirapaṭicchannāti karontassa na vuṭṭhāti. Ekaṃ āpattiṃ āpajjitvā sambahulāti karontassāpi vuṭṭhāti, ekaṃ vinā sambahulānaṃ abhāvato. Sambahulā pana āpajjitvā ekaṃ āpajjinti karontassa na vuṭṭhāti.

受持此别住(parivāsa)者，应扣除自己所知的清净时日，对其余的一个月或两个月行别住。倘若他认为自己不净一个月而受了别住，在行别住期间又忆起另一个月，那么也应行那一个月的别住，无需再行授予别住的仪式。又倘若他认为自己不净两个月而受了别住，在行别住期间却确定自己仅不净一个月，那么就只须行一个月的别住，无需再行授予别住的仪式。此纯净究竟别住(suddhantaparivāsa)，既可向上增加，也可向下减少，此乃其特征。在其他出罪(āpattivuṭṭhāna)的情况中，特征如下：若对未覆藏的罪行，当作已覆藏的来作律羯磨(vinayakamma)，其罪得出；若对已覆藏的罪行，当作未覆藏的来作律羯磨，其罪不得出。若将不久前覆藏的当作长时覆藏的来作，其罪得出；若将长时覆藏的当作不久前覆藏的来作，其罪不得出。犯一罪而当作多罪来作，其罪亦得出，因为无一则无多。但若犯多罪而当作一罪来作，其罪不得出。

Yo pana yathāvuttena anulomapaṭilomanayena pucchiyamānopi rattipariyantaṃ na jānāti neva sarati vematiko vā hoti, tassa dinno suddhantaparivāso ‘‘mahāsuddhanto’’ti vuccati. Taṃ gahetvā gahitadivasato paṭṭhāya yāva upasampadadivaso, tāva rattiyo gaṇetvā parivasitabbaṃ. Ayaṃ uddhaṃ nārohati, heṭṭhā pana orohati. Tasmā sace parivasanto rattiparicchede sanniṭṭhānaṃ karoti, māso vā saṃvaccharo vā mayhaṃ āpannassāti māsaṃ vā saṃvaccharaṃ vā parivasitabbaṃ. Parivāsayācanadānalakkhaṇaṃ panettha parato pāḷiyaṃ āgatanayeneva veditabbaṃ. Kammavācāpariyosāne vattasamādānamānattaabbhānāni vuttanayāneva. Ayaṃ suddhantaparivāso nāma.

又，若有比丘虽经如前所述顺逆方法询问，仍不知道夜数的期限，不记得，或有疑惑，则给予他的纯净别住（suddhantaparivāso）称为“大纯净别住”。受此别住后，应从领受之日起，上溯至受具足戒之日，计算其间所有的夜晚，并依此行别住。此法不可向上增加，但可向下减少。因此，若行别住者能对夜数作出确定，认为自己犯戒已有一个月或一年，则应行一个月或一年的别住。此处请求与授予别住的特征，当依后文巴利圣典所述之法了知。羯磨语结束时，行仪、摩那埵、出罪等，皆如前述。此即所谓纯净别住。

‘‘Samodhānaparivāso’’ nāma tividho hoti – odhānasamodhāno, agghasamodhāno, missakasamodhānoti. Tattha ‘‘odhānasamodhāno’’ nāma – antarāpattiṃ āpajjitvā paṭicchādentassa parivutthadivase odhunitvā makkhetvā purimāya āpattiyā mūladivasaparicchede pacchā āpannaṃ āpattiṃ samodahitvā dātabbaparivāso vuccati. So parato ‘‘tena hi bhikkhave saṅgho udāyiṃ bhikkhuṃ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhapaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṃ detū’’ti ito paṭṭhāya vitthārato pāḷiyaṃyeva āgato.

“合一别住（samodhānaparivāso）”有三种：期间合并（odhānasamodhāno）、价值合并（agghasamodhāno）与混合合并（missakasamodhāno）。其中，“期间合并”是指：对于在行别住期间又犯戒并覆藏者，将其已行的别住日数作废，然后在原初罪过的根本日数范围内，将后犯之罪合并进来而应授予的别住。此法在后文巴利圣典中，从“诸比丘，僧团应因优陀夷比丘在行别住期间又犯下一桩覆藏五日的故意出精罪，而令其退回根本，并为原初的罪过授予合一别住”开始，有详细的阐述。

Ayaṃ panettha vinicchayo – yo paṭicchannāya āpattiyā parivāsaṃ gahetvā parivasanto vā mānattāraho vā mānattaṃ caranto vā abbhānāraho vā aññaṃ āpattiṃ āpajjitvā purimāya āpattiyā samā vā ūnatarā vā rattiyo paṭicchādeti, tassa mūlāyapaṭikassanena te [Pg.27] parivutthadivase ca mānattaciṇṇadivase ca sabbe odhunitvā adivase katvā pacchā āpannāpattiṃ mūlāpattiyaṃ samodhāya parivāso dātabbo. Tena sace mūlāpatti pakkhapaṭicchannā, antarāpatti ūnakapakkhapaṭicchannā, puna pakkhameva parivāso parivasitabbo. Athāpi antarāpatti pakkhapaṭicchannāva pakkhameva parivasitabbaṃ. Etenupāyena yāva saṭṭhivassapaṭicchannā mūlāpatti, tāva vinicchayo veditabbo. Saṭṭhivassāni parivasitvā mānattāraho hutvāpi hi ekadivasaṃ antarāpattiṃ paṭicchādetvā punapi saṭṭhivassāni parivāsāraho hoti.

于此，决断如下：若有比丘因覆藏之过而受别住(parivāsa)，于行别住期间，或于堪行摩那埵(mānatta)期间，或于正行摩那埵期间，或于堪受出罪期间，复犯他过，且对此后犯之过的覆藏日数等于或少于先前之过，则应行本日治(mūlāyapaṭikassanā)，将其已行之别住日数与已行之摩那埵日数尽皆作废，视同未行，然后将后犯之过与根本过合并，授予别住。是故，若根本过覆藏半月，期间所犯之过覆藏不足半月，则仍须行半月之别住。又若期间所犯之过亦覆藏半月，同样须行半月之别住。依此方法，乃至根本过已覆藏六十年，亦应如是决断。诚然，即使已行别住六十年并堪行摩那埵，若复覆藏一日期间所犯之过，彼仍须再行六十年之别住。

Sace pana antarāpatti mūlāpattito atirekapaṭicchannā hoti, tattha ‘‘kiṃ kātabba’’nti vutte mahāsumatthero āha – ‘‘atekiccho ayaṃ puggalo, atekiccho nāma āvikārāpetvā vissajjetabbo’’ti. Mahāpadumatthero panāha – ‘‘kasmā atekiccho nāma, nanu ayaṃ samuccayakkhandhako nāma buddhānaṃ ṭhitakālasadiso, āpatti nāma paṭicchannā vā hotu appaṭicchannā vā samakaūnataraatirekapaṭicchannā vā vinayadharassa kammavācaṃ yojetuṃ samatthabhāvoyevettha pamāṇaṃ, tasmā yā atirekapaṭicchannā hoti, taṃ mūlāpattiṃ katvā tattha itaraṃ samodhāya parivāso dātabbo’’ti. Ayaṃ ‘‘odhānasamodhāno’’ nāma.

然若期间所犯之罪的覆藏时日长于根本罪，当被问及“应如何处置？”时，大须摩长老言：“此人(puggala)不可救治。所谓不可救治，即令其自白后应予摈弃。”而大红莲(Mahāpaduma)长老则言：“何故名不可救治？此《集犍度》(Samuccayakkhandhaka)岂非等同诸佛住世之时？所谓罪，无论是已覆藏、未覆藏，或覆藏日数或同、或少、或多，于此，持律者能行羯磨语(kammavācā)即为标准。是故，应以覆藏更久之罪为根本罪，将另一罪归入其中，授予别住(parivāsa)。”此即所谓“归入合并”(odhānasamodhāna)。

‘‘Agghasamodhāno’’ nāma sambahulāsu āpattīsu yā ekā vā dve vā tisso vā sambahulā vā āpattiyo sabbacirapaṭicchannāyo, tāsaṃ agghena samodhāya tāsaṃ rattiparicchedavasena avasesānaṃ ūnatarapaṭicchannānaṃ āpattīnaṃ parivāso diyyati. Ayaṃ vuccati agghasamodhāno. Sopi parato ‘‘tena kho pana samayena aññataro bhikkhu sambahulā saṅghādisesā āpattiyo āpanno hoti, ekā āpatti ekāhapaṭicchannā ekā āpatti dvīhapaṭicchannā’’tiādinā nayena pāḷiyaṃ āgatoyeva.

所谓“价值合并”(agghasamodhāna)，是指在众多罪当中，以覆藏最久的一项、或两项、三项、或多项罪为标准，根据其覆藏的夜数，为其余覆藏夜数较少的诸罪而授予别住。这被称为价值合并。此法在后文的巴利圣典中，也以“尔时，某比丘犯众多僧残罪，一罪覆藏一日，一罪覆藏二日”等方式出现。

Yassa pana sataṃ āpattiyo dasāhapaṭicchannā, aparampi sataṃ āpattiyo dasāhapaṭicchannāti evaṃ dasakkhattuṃ katvā āpattisahassaṃ divasasatapaṭicchannaṃ hoti, tena kiṃ kātabbanti? Sabbaṃ samodahitvā dasa divase parivasitabbaṃ. Evaṃ ekeneva dasāhena divasasatampi parivasitameva hoti. Vuttampi cetaṃ –

又，若有比丘犯百罪，覆藏十日；复有百罪，覆藏十日；如此重复十次，致使千罪覆藏百日者，彼应如何行？应将全部合并，行十日别住。如此，仅以一个十日，即等同于行了百日的别住。如是亦说：

‘‘Dasasataṃ [Pg.28] rattisataṃ, āpattiyo chādayitvāna;

Dasa rattiyo vasitvāna, mucceyya pārivāsiko’’ti. (pari. 477);

“纵覆千罪百夜长，别住十夜得出离。”

Ayaṃ agghasamodhāno nāma.

此即名为价值合并。

‘‘Missakasamodhāno’’ nāma – yo nānāvatthukā āpattiyo ekato katvā diyyati. Tatrāyaṃ nayo –

所谓“混合合并”(missakasamodhāna)，是指为不同事由的诸罪合并一处而授予的别住。其方法如下：

‘‘Ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekaṃ sukkavissaṭṭhiṃ, ekaṃ kāyasaṃsaggaṃ, ekaṃ duṭṭhullavācaṃ, ekaṃ attakāmaṃ, ekaṃ sañcarittaṃ, ekaṃ kuṭikāraṃ, ekaṃ vihārakāraṃ, ekaṃ duṭṭhadosaṃ, ekaṃ aññabhāgiyaṃ, ekaṃ saṅghabhedaṃ, ekaṃ bhedānuvattakaṃ, ekaṃ dubbacaṃ, ekaṃ kuladūsakaṃ, sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ samodhānaparivāsaṃ yācāmī’’ti –

“诸位大德，我犯了众多僧残罪：一次出精、一次身触、一次粗恶语、一次赞己求奉事、一次作媒、一次造孤邸、一次造大寺院、一次恶意中伤、一次无根诽谤、一次破僧、一次随顺破僧、一次恶性难教、一次污家。诸位大德，我为这些罪向僧团请求合一别住。”

Tikkhattuṃ yācāpetvā tadanurūpāya kammavācāya parivāso dātabbo.

应令其请求三次后，依相应的羯磨语，给予别住。

Ettha ca saṅghādisesā āpattiyo āpajjiṃ nānāvatthukāyotipi saṅghādisesā āpattiyo āpajjintipi evaṃ pubbe vuttanayena vatthuvasenapi gottavasenapi nāmavasenapi āpattivasenapi yojetvā kammavācaṃ kātuṃ vaṭṭatiyevāti ayaṃ missakasamodhāno. Sabbaparivāsakammavācāvasāne pana nikkhittānikkhittavattādikathā purimanayeneva veditabbāti.

于此，或说“我犯了不同事由的诸僧残罪”，或说“我犯了诸僧残罪”，如是依循前述之法，亦可依事、依类、依名、依罪而结合，作羯磨语。此即混合合并。复次，于所有别住羯磨语之结尾，关于已置与未置的行法等论，当依前法了知。

Parivāsakathā niṭṭhitā.

别住论终。

Idāni yaṃ vuttaṃ ‘‘pakkhamānattañca samodhānamānattañca avasesaparivāsakathāvasāne kathayissāmā’’ti, tassokāso sampatto, tasmā vuccati – ‘‘pakkhamānatta’’nti bhikkhuniyā dātabbamānattaṃ. Taṃ pana paṭicchannāyapi appaṭicchannāyapi āpattiyā aḍḍhamāsameva dātabbaṃ. Vuttañhetaṃ – ‘‘garudhammaṃ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṃ caritabba’’nti (cūḷava. 403). Taṃ pana bhikkhunīhi attano sīmaṃ sodhetvā vihārasīmāya vā [Pg.29] vihārasīmaṃ sodhetuṃ asakkontīhi khaṇḍasīmāya vā sabbantimena paricchedena catuvaggagaṇaṃ sannipātāpetvā dātabbaṃ. Sace ekā āpatti hoti ekissā vasena, sace dve vā tisso vā sambahulā vā ekavatthukā vā nānāvatthukā vā tāsaṃ tāsaṃ vasena vatthugottanāmaāpattīsu yaṃ yaṃ icchati taṃ taṃ ādāya yojanā kātabbā.

现在，先前所说的“半月摩那埵(pakkhamānatta)与合并摩那埵(samodhānamānatta)，我们将在其余别住论的结尾处解说”，其时机已到，因此说：“半月摩那埵”是应给予比丘尼的摩那埵。那无论是对已覆藏或未覆藏的罪，都只应给予半个月。此即所说：“违犯重法(garudhamma)的比丘尼，应于二部僧中行半月摩那埵”。那应由比丘尼们清净自己的界(sīma)后，在寺院的界中，或若无法清净寺院的界，则在小界(khaṇḍasīmā)中，或依最终的规定，召集四人众来给予。若是一项罪，则依于一项；若是二、三或多项，或同一事由或不同事由，则依于彼彼罪，从事由、类别、名称、罪中，选取所欲者而组合应用。

Tatridaṃ ekāpattivasena mukhamattadassanaṃ, tāya āpannāya bhikkhuniyā bhikkhunisaṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhunīnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, ayye, ekaṃ āpattiṃ āpajjiṃ gāmantaraṃ, sāhaṃ, ayye, ekissā āpattiyā gāmantarāya pakkhamānattaṃ yācāmī’’ti.

于此，以一项罪为例，仅作示范。那位犯戒的比丘尼应到比丘尼僧团中，将上衣偏袒一肩，礼敬年长比丘尼们的双足，蹲下合掌，应如是说：“尊姐，我犯了一项名为‘行至村外’(gāmantara)的罪。尊姐，我为这一项行至村外罪，请求半月摩那埵。”

Evaṃ tikkhattuṃ yācāpetvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo –

如是令其请求三次后，应由一位干练、有能力的比丘尼向僧团作白：

‘‘Suṇātu me ayye saṅgho, ayaṃ itthannāmā bhikkhunī ekaṃ āpattiṃ āpajji gāmantaraṃ, sā saṅghaṃ ekissā āpattiyā gāmantarāya pakkhamānattaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmāya bhikkhuniyā ekissā āpattiyā gāmantarāya pakkhamānattaṃ dadeyya, esā ñatti.

“尊姐僧团，请听！这位某甲比丘尼犯了一项行至村外罪。她为这一项行至村外罪，向僧团请求半月摩那埵。如果僧团时机已到，僧团即应为某甲比丘尼的这一项行至村外罪，给予半月摩那埵。这是白。”

‘‘Suṇātu me ayye saṅgho, ayaṃ…pe… dutiyampi… tatiyampi etamatthaṃ vadāmi. Suṇātu me ayye saṅgho…pe… deti… dinnaṃ saṅghena itthannāmāya bhikkhuniyā ekissā āpattiyā gāmantarāya pakkhamānattaṃ, khamati saṅghassa, tasmā tuṇhī; evametaṃ dhārayāmī’’ti.

“尊姐僧团，请听！这位……（中略）……我第二次……我第三次说此事。尊姐僧团，请听！……僧团已为某甲比丘尼的这一项行至村外罪，给予了半月摩那埵。僧团许可，因此默然。我如是受持此事。”

Kammavācāpariyosāne vattaṃ samādiyitvā bhikkhumānattakathāya vuttanayeneva saṅghassa ārocetvā nikkhittavattaṃ vasitukāmāya tattheva saṅghamajjhe vā pakkantāsu bhikkhunīsu ekabhikkhuniyā vā dutiyikāya vā santike vuttanayeneva nikkhipitabbaṃ. Aññissā pana āgantukāya santike ārocetvā nikkhipitabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati. Puna samādiyitvā aruṇaṃ uṭṭhāpentiyā pana bhikkhunīnaṃyeva santike vasituṃ na labhati. ‘‘Ubhatosaṅghe pakkhamānattaṃ caritabba’’nti hi vuttaṃ. Tasmā assā ācariyupajjhāyāhi vihāraṃ gantvā saṅgāhakapakkhe ṭhito [Pg.30] eko mahāthero vā dhammakathiko vā bhikkhu vattabbo – ‘‘ekissā bhikkhuniyā vinayakammaṃ kattabbamatthi, tatra no ayyā, cattāro bhikkhū pesethā’’ti. Saṅgahaṃ akātuṃ na labbhati, pesessāmīti vattabbaṃ. Catūhi pakatattabhikkhunīhi mānattacāriniṃ bhikkhuniṃ gahetvā antoaruṇeyeva nikkhamitvā gāmūpacārato dve leḍḍupāte atikkamitvā maggā okkamma gumbavatiādīhi paṭicchannaṭṭhāne nisīditabbaṃ. Vihārūpacāratopi dve leḍḍupātā atikkamitabbā catūhi pakatattabhikkhūhipi tattha gantabbaṃ. Gantvā pana bhikkhunīhi saddhiṃ na ekaṭṭhāne nisīditabbaṃ, paṭikkamitvā avidūraṭṭhāne nisīditabbaṃ. Kurundimahāpaccarīsu pana ‘‘bhikkhunīhipi byattaṃ ekaṃ vā dve vā upāsikāyo bhikkhūhipi ekaṃ vā dve vā upāsake attarakkhaṇatthāya gahetvā gantabba’’nti vuttaṃ. Kurundiyaṃyeva ca bhikkhunupassayassa ca vihārassa ca upacāraṃ muñcituṃ vaṭṭatī’’ti vuttaṃ, gāmassāti na vuttaṃ.

羯磨语结束时，受持行法并如同比丘摩那埵篇中所说的方式向僧团报告后，欲放下行法而住的比丘尼，应就在僧团中，或在比丘尼们离去后，在一位或一位同伴比丘尼面前，如前述方式放下行法。此外，应在另一位新来的比丘尼面前报告后放下行法。从放下之时起，即住于正常状态。但再次受持后，至黎明升起时，则不得仅在比丘尼众中居住。因为经中说：“应于二部僧中行半月摩那埵。”因此，她的阿阇梨与戒师应去比丘寺院，对站在摄益一方的某位大长老或说法比丘说：“有一位比丘尼有律羯磨要作，请尊者们派四位比丘给我们。”不可不作摄益，应回答：“我会派人去。”四位正常的比丘尼应带着行摩那埵的比丘尼，在黎明之内离开，越过村庄附近二投石所及之处，离开道路，在有灌木等遮蔽处坐下。也应越过比丘寺院附近二投石所及之处，四位正常的比丘也应去到那里。到达后，不应与比丘尼们在同一处坐，应退到不远处坐下。在《古仑谛》(Kurundī)和《大筏注》(Mahāpaccarī)中则说：“比丘尼们也应带一两位干练的优婆夷，比丘们也应带一两位优婆塞，以作自我保护。”就在《古仑谛》中又说：“允许离开比丘尼住处和比丘寺院的附近”，但没有说可以离开村庄的附近。

Evaṃ nisinnesu pana bhikkhūsu ca bhikkhunīsu ca tāya bhikkhuniyā ‘‘mānattaṃ samādiyāmi, vattaṃ samādiyāmī’’ti vattaṃ samādiyitvā bhikkhunīsaṅghassa tāva evaṃ ārocetabbaṃ –

复次，当比丘与比丘尼们如是坐下后，该比丘尼应以“我受持摩那埵，我受持行法”之语受持行法，然后应先向比丘尼僧团如是报告：

‘‘Ahaṃ, ayye, ekaṃ āpattiṃ āpajjiṃ gāmantaraṃ, sāhaṃ saṅghaṃ ekissā āpattiyā gāmantarāya pakkhamānattaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā gāmantarāya pakkhamānattaṃ adāsi, sāhaṃ pakkhamānattaṃ carāmi, ‘vedayāmahaṃ, ayye, vedayatī’ti maṃ saṅgho dhāretū’’ti.

“尊姐，我犯了一项村间行罪。我为这一项村间行罪向僧团请求了半月摩那埵。僧团为我这一项村间行罪给予了半月摩那埵。我正在行半月摩那埵。我报告，尊姐，愿僧团忆持我为报告者。”

Tato bhikkhusaṅghassa santikaṃ gantvā evaṃ ārocetabbaṃ – ‘‘ahaṃ, ayyā, ekaṃ āpattiṃ āpajjiṃ …pe… vedayāmahaṃ, ayyā, vedayatīti maṃ saṅgho dhāretū’’ti. Idhāpi yāya kāyaci bhāsāya ārocetuṃ vaṭṭati.

然后应去到比丘僧团处，如是报告：“尊者们，我犯了一项罪行……（中略）……我报告，尊者们，愿僧团忆持我为报告者。”此处也允许用任何语言来报告。

Ārocetvā ca bhikkhunisaṅghasseva santike nisīditabbaṃ, ārocitakālato paṭṭhāya bhikkhūnaṃ gantuṃ vaṭṭati. Sace sāsaṅkaṃ hoti, bhikkhuniyo tattheva ṭhānaṃ paccāsīsanti, ṭhātabbaṃ. Sace añño bhikkhu vā bhikkhunī [Pg.31] vā taṃ ṭhānaṃ eti, passantiyā ārocetabbaṃ. No ce āroceti, ratticchedo ceva vattabhedadukkaṭañca. Sace ajānantiyā eva upacāraṃ okkamitvā gacchati, ratticchedova hoti, na vattabhedadukkaṭaṃ. Sace bhikkhuniyo upajjhāyādīnaṃ vattakaraṇatthaṃ pageva gantukāmā honti, rattivippavāsagaṇaohīyanagāmantarāpattirakkhaṇatthaṃ ekaṃ bhikkhuniṃ ṭhapetvā gantabbaṃ. Tāya aruṇe uṭṭhite tassā santike vattaṃ nikkhipitabbaṃ. Etenupāyena akhaṇḍā pañcadasa rattiyo mānattaṃ caritabbaṃ.

报告后，应只在比丘尼僧团附近坐下。从报告之时起，比丘们即可离去。若有危险，而比丘尼们希望（比丘们）留下，则应留下。若有其他比丘或比丘尼来到该处，看见者应报告。若不报告，则中断夜数，且犯毁坏行法的恶作。若不知而进入附近后离去，只中断夜数，不犯毁坏行法的恶作。若比丘尼们为给戒师等履行义务而欲早去，为守护以防离宿、离众、村间行等罪，则应留下一位比丘尼后离去。黎明升起时，该行摩那埵的比丘尼应向那位留下的比丘尼放下行法。以此方法，应不间断地行十五夜的摩那埵。

Anikkhittavattāya pana pārivāsikakkhandhake vuttanayeneva sammā vattitabbaṃ. Ayaṃ pana viseso – ‘‘āgantukassa ārocetabba’’nti ettha yattakā purebhattaṃ vā pacchābhattaṃ vā taṃ gāmaṃ bhikkhū vā bhikkhuniyo vā āgacchanti, sabbesaṃ ārocetabbaṃ. Anārocentiyā ratticchedo ca vattabhedadukkaṭañca. Sacepi rattiṃ koci bhikkhu taṃ gāmūpacāraṃ okkamitvā gacchati, ratticchedo hotiyeva, ajānanapaccayā pana vattabhedato muccati. Kurundiādīsu pana anikkhittavattabhikkhūnaṃ vuttanayeneva kathetabbanti vuttaṃ. Taṃ pārivāsikavattādīnaṃ upacārasīmāya paricchinnattā yuttataraṃ dissati. Uposathe ārocetabbaṃ, pavāraṇāya ārocetabbaṃ, catunnaṃ bhikkhūnañca bhikkhunīnañca devasikaṃ ārocetabbaṃ. Sace bhikkhūnaṃ tasmiṃ gāme bhikkhācāro sampajjati, tattheva gantabbaṃ. No ce sampajjati, aññatra caritvāpi tatra āgantvā attānaṃ dassetvā gantabbaṃ. Bahigāme vā saṅketaṭṭhānaṃ kātabbaṃ – ‘‘asukasmiṃ nāma ṭhāne amhe passissasī’’ti. Tāya saṅketaṭṭhānaṃ gantvā ārocetabbaṃ. Saṅketaṭṭhāne adisvā vihāraṃ gantvā ārocetabbaṃ. Vihāre sabbabhikkhūnaṃ ārocetabbaṃ. Sace sabbesaṃ sakkā na hoti ārocetuṃ, bahiupacārasīmāya ṭhatvā bhikkhuniyo pesetabbā. Tāhi ānītānaṃ catunnaṃ bhikkhūnaṃ ārocetabbaṃ. Sace vihāro dūro hoti sāsaṅko, upāsake ca upāsikāyo ca gahetvā gantabbaṃ. Sace pana ayaṃ ekā vasati, rattivippavāsaṃ āpajjati, tasmāssā ekā pakatattā bhikkhunī sammannitvā dātabbā ekacchanne vasanatthāya.

再者，对于未放下行法的比丘尼，应如《别住犍度》(Pārivāsikakkhandhaka)中所说的那样正确行持。但此处有一项特别规定：“应告知来者”，即凡是在午前或午后进入该村庄的比丘或比丘尼，都应告知。若不告知，则构成夜数中断与违犯行法的恶作。即使在夜间有某位比丘进入该村庄的区域，也构成夜数中断，但若因不知晓，则可免于违犯行法的恶作。然而，在《古仑谛》(Kurundī)等义注中说，对于未放下行法的比丘，应如前述方式告知。由于别住等行法受区域边界所限，此说似乎更为合理。应在布萨日告知，在自恣日告知，并应每日告知四位比丘以及比丘尼们。若比丘们能于该村庄获得托钵食物，则应前往那里。若不能获得，则在别处行乞后，也应回到此处，让他们见到自己之后再离开。或者，可在村外约定一处地点说：“你可在某某地方见到我们。”她应前往该约定地点告知。若在约定地点未见到，则应前往寺院告知。在寺院中，应告知所有比丘。若无法告知所有比丘，则应站在区域边界外，派遣比丘尼们去。对于她们带来的四位比丘，应行告知。若寺院遥远且有危险，则应带上优婆塞和优婆夷同去。但若此比丘尼独自居住，则会构成独宿罪，因此应为她认可一位正常的比丘尼，以便在同一屋檐下共住。

Evaṃ akhaṇḍaṃ mānattaṃ caritvā vīsatigaṇe bhikkhunisaṅghe vuttanayeneva abbhānaṃ kātabbaṃ. Sace mānattaṃ caramānā antarāpattiṃ āpajjati, mūlāya paṭikassitvā [Pg.32] tassā āpattiyā mānattaṃ dātabbanti kurundiyaṃ vuttaṃ. Idaṃ ‘‘pakkhamānattaṃ’’ nāma.

如此无间断地行持摩那埵后，应在二十人的比丘尼僧团中，如前述方式行出罪。若在行摩那埵期间，犯了中间罪，应行本日治，并就该罪给予摩那埵，此乃《古仑谛》中所说。这称为“半月摩那埵”。

‘‘Samodhānamānattaṃ’’ pana tividhaṃ hoti – odhānasamodhānaṃ, agghasamodhānaṃ, missakasamodhānanti. Tattha yadetaṃ parato udāyittherassa pañcāhapaṭicchannāya āpattiyā parivāsaṃ parivasantassa parivāse ca mānattārahaṭṭhāne ca antarāpattiṃ āpajjitvā mūlāyapaṭikassitassa ‘‘tena hi, bhikkhave, saṅgho udāyissa bhikkhuno tissannaṃ āpattīnaṃ chārattaṃ mānattaṃ detū’’ti mānattaṃ anuññātaṃ, idaṃ ‘‘odhānasamodhānaṃ’’ nāma. Idañhi punappunaṃ mūlāyapaṭikassanena parivutthadivase odhunitvā purimāpattīhi saddhiṃ samodhāya dinnaṃ, tasmā odhānasamodhānanti vuccati. Kurundiyaṃ pana ‘‘samodhānaparivāsaṃ vutthassa dātabbaṃ mānattaṃ samodhānamānatta’’nti vuttaṃ. Tampi tena pariyāyena yujjati.

“合并摩那埵”有三种：减除合并、等值合并与混合合并。其中，如优陀夷长老因隐瞒五日的过失而行别住，在别住期间及当行摩那埵时又犯了中间罪，被令本日治后，所允许的摩那埵，即：“诸比丘，僧团应就优陀夷比丘的三项过失，给予六夜的摩那埵。”此称为“减除合并”。此乃因其通过一再本日治，除去已行的日数，与先前的过失合并后而给予，故称减除合并。然而，在《古仑谛》中说：“对于已行合一别住者所应给予的摩那埵，即是合并摩那埵。”此说亦依此理而得以成立。

Agghasamodhānaṃ pana missakasamodhānañca agghasamodhānamissakasamodhānaparivāsāvasāne dātabbamānattameva vuccati, taṃ parivāsakammavācānusārena yojetvā dātabbaṃ. Ettāvatā yaṃ vuttaṃ ‘‘tena hi, bhikkhave, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ detūtiādinā nayena pāḷiyaṃ anekehi ākārehi parivāso ca mānattañca vuttaṃ, tassa yasmā āgatāgataṭhāne vinicchayo vuccamāno pāḷi viya ativitthāraṃ āpajjati, na ca sakkā hoti sukhena pariggahetuṃ, tasmā naṃ samodhānetvā idheva dassessāmā’’ti, tadidaṃ atthato sampāditaṃ hoti.

再者，于等值合一别住与混合合一别住结束时，只说应行摩那埵；此摩那埵应依别住羯磨语而作，并予以授与。至此，先前所说：“‘那么，诸比丘，僧团应就优陀夷比丘故意出精、隐瞒一日的一项过失，给予一日的别住’等，圣典以此等方法，从多方面宣说了别住与摩那埵。由于在各个案例中进行抉择时，会如圣典本身一样变得极为详尽，且不易掌握，因此我们在此将其总合起来阐示。”——此中义理，即已成就。

Paṭicchannaparivāsakathā

隐覆别住论

102. Idāni yā tāva ayaṃ paṭicchannāya ekissā āpattiyā vasena pāḷi vuttā, sā uttānatthāva.

102. 现在，首先，就一项已隐覆的过失而说的圣典，其义理是浅显明了的。

108. Tato paraṃ dvīhatīhacatūhapañcāhapaṭicchannānaṃ vasena pāḷiṃ vatvā pañcāhapaṭicchannāya parivāsato paṭṭhāya antarāpatti dassitā. Yasmā pana taṃ āpattiṃ āpanno mūlāyapaṭikassanāraho nāma hoti, tasmāssa [Pg.33] tattha mūlāyapaṭikassanaṃ anuññātaṃ. Sace pana nikkhittavatto āpajjati, mūlāyapaṭikassanāraho na hoti. Kasmā? Yasmā na so parivasanto āpanno, pakatattaṭṭhāne ṭhito āpanno, tasmā tassā āpattiyā visuṃ mānattaṃ caritabbaṃ. Sace paṭicchannā hoti parivāsopi vasitabbo. Yañcetaṃ mūlāyapaṭikassanaṃ vuttaṃ, tasmimpi kate parivutthadivasā makkhitā honti. Iti parivāse antarāpattiṃ dassetvā puna mānattārahassa antarāpattiṃ dassetvā mūlāyapaṭikassanaṃ vuttaṃ, tasmimpi kate parivutthadivasā makkhitāva honti. Tato parivutthaparivāsassa tāsaṃ tissannampi āpattīnaṃ samodhānamānattaṃ dassitaṃ. Tato mānattacārikassa antarāpattiṃ dassetvā mūlāyapaṭikassanaṃ vuttaṃ. Tasmiṃ pana paṭikassane kate mānattaciṇṇadivasāpi parivutthadivasāpi makkhitāva honti. Tato abbhānārahassa antarāpattiṃ dassetvā mūlāyapaṭikassanaṃ vuttaṃ. Tasmimpi kate sabbe te makkhitāva honti. Tato paraṃ sabbā antarāpattiyo yojetvā abbhānakammaṃ dassitaṃ. Evaṃ paṭicchannavāre ekāhapaṭicchannādivasena pañca, antarāpattivasena catassoti nava kammavācā dassitā honti.

108. 此后，在宣说了关于隐瞒二、三、四、五日的圣典文句后，从对隐瞒五日者行别住（parivāsa）开始，说明了中间罪。由于触犯该罪者堪行本日治（mūlāyapaṭikassanā），因此在此允许其行本日治。但若是已舍弃行仪者犯罪，则不堪行本日治。为何？因他并非在行别住时犯罪，而是在处于正常状态时犯罪，故应就该罪另外行摩那埵（mānatta）。若所犯为隐覆罪，则亦应行别住。而当行了前述的本日治后，已住的日数即被抹消。如此，在说明了别住期间的中间罪后，又说明了当行摩那埵者的中间罪，并言及本日治；当行了该本日治后，已住的日数亦被抹消。之后，对于已行完别住者，说明了就所有三项过失行合一摩那埵。然后，说明了行摩那埵者的中间罪，并言及本日治；当行了该本日治后，已行的摩那埵日数与已住的别住日数亦皆被抹消。之后，说明了当行出罪者的中间罪，并言及本日治；当行了该本日治后，所有那些日数亦皆被抹消。此后，结合所有中间罪，说明了出罪的羯磨。如是，在隐覆的部分，依隐瞒一日等有五种，依中间罪有四种，共说明了九种羯磨语（kammavācā）。

Paṭicchannaparivāsakathā niṭṭhitā.

隐覆别住论终。

Samodhānaparivāsakathā

合一别住论

125. Tato paraṃ pakkhapaṭicchannāya āpattiyā antoparivāsato paṭṭhāya pañcāhapaṭicchannāya antarāpattiyā vasena samodhānaparivāso ca, samodhānamānattañca dassitaṃ. Ettha ca mānattacārikamānattārahakālepi āpannāya āpattiyā mūlāyapaṭikassane kate mānattaciṇṇadivasāpi parivāsaparivutthadivasāpi sabbe makkhitāva honti. Kasmā? Yasmā paṭicchannā antarāpatti. Teneva vuttaṃ – ‘‘mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṃ datvā chārattaṃ mānattaṃ detū’’ti. Tato paraṃ sabbā antarāpattiyo yojetvā abbhānakammaṃ dassetvā sukkavissaṭṭhivatthu niṭṭhāpitaṃ.

125. 此后，从为隐瞒半月之罪而行的别住开始，依于隐瞒五日的中间罪，开示了合一别住与合一摩那埵。此处，即使在行摩那埵和堪行摩那埵期间，对所犯之罪行了本日治后，已行的摩那埵日数与已住的别住日数也全都被抹消。为何？因为是隐瞒的中间罪。因此说：“行本日治后，应为先前的罪给予合一别住，再给予六夜摩那埵。”此后，结合所有中间罪，开示了出罪羯磨，出精事终。

Samodhānaparivāsakathā niṭṭhitā.

合一别住论终。

Sukkavissaṭṭhikathā ca niṭṭhitā.

出精论亦终。

Agghasamodhānaparivāsakathā

等值合一别住论

134. Tato ekāpattimūlakañca āpattivaḍḍhanakañcāti dve naye dassetvā agghasamodhānaparivāso dassito.

134. 此后，在开示了以单一罪为本和令罪增长这两种方法后，开示了等值合一别住。

Tato [Pg.34] sañcicca anārocitāpattivatthuṃ dassetvā sañcicca ajānanaassaraṇavematikabhāvehi anārocitāya āpattiyā pacchā lajjidhamme vā ñāṇasaraṇanibbematikabhāvesu vā uppannesu yaṃ kātabbaṃ, taṃ dassetuṃ ‘‘idha pana bhikkhave’’tiādinā nayena pāḷi ṭhapitā. Tato ajānanaassaraṇavematikapaṭicchannānaṃ appaṭicchannabhāvaṃ dassetuṃ tatheva pāḷi ṭhapitā.

此后，在开示了故意不发露罪事后，为开示对于因故意、不知、不忆念或有疑惑而未发露之罪，于事后生起惭愧法，或生起知、忆念、无疑等状态时应如何处置，而以“在此，诸比丘”等句式立下圣典。此后，为开示因不知、不忆念、有疑惑而覆藏者成为不覆藏之状态，亦同样立下圣典。

Agghasamodhānaparivāsakathā niṭṭhitā.

等值合一别住论终。

Dvemāsaparivāsakathā

二月别住论

138. Tato dvinnaṃ āpattīnaṃ dvemāsapaṭicchannānaṃ ekamāsaparivāsayācanavatthuṃ dassetvā asañcicca ajānanaassaraṇavematikabhāvehi anārocite itarasmiṃ māse pacchā lajjidhammādīsu uppannesu yaṃ kātabbaṃ, taṃ dassetuṃ ajānanaassaraṇavematikapaṭicchannassa ca āpannabhāvaṃ dassetuṃ purimanayeneva pāḷi ṭhapitā.

138. 此后，在开示了为覆藏二月的二罪而乞求一月别住之事后，为开示在另一月因非故意、不知、不忆念或有疑惑而未发露，之后生起惭愧法等时应如何处置，并为开示因不知、不忆念、有疑惑而覆藏之罪的已犯状态，而依照前法立下圣典。

Dvemāsaparivāsakathā niṭṭhitā.

二月别住论终。

Suddhantaparivāsādikathā

清净期满别住等论

156. Tato ‘‘āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānātī’’tiādinā nayena suddhantaparivāso dassito.

156. 此后，以“不知罪业的期限……不知日数的期限”等方式，开示了净毕别住。

160. Tato paraṃ pārivāsikaṃ ādiṃ katvā vibbhamitvā punaupasampannādīsu paṭipattidassanatthaṃ pāḷi ṭhapitā.

160. 此后，为开示从别住比丘开始，乃至还俗后重新受具足戒等人所应行持之道，而立此巴利圣典。

165. Tattha ‘‘antarā sambahulā āpattiyo āpajjati parimāṇā appaṭicchannāyo’’tiādīsu āpattiparicchedavasena parimāṇāyo ceva appaṭicchannāyo cāti attho.

165. 其中，在“于其间犯众多罪，其数量已知(parimāṇā)且未覆藏(appaṭicchannā)”等句中，其义为：就罪业的区分而言，是数量已知的且未覆藏的。

166. Pacchimasmiṃ āpattikkhandheti ekova so āpattikkhandho, pacchā chāditattā pana ‘‘pacchimasmiṃ āpattikkhandhe’’ti vuttaṃ. Purimasminti etthāpi eseva nayo.

166. “于最后的罪聚中”，彼罪聚只有一个，但因其后来被覆藏，故说“于最后的罪聚中”。于“在最初的”一句，道理也是如此。

180. Vavatthitā sambhinnāti sabhāgavisabhāgānamevetaṃ pariyāyavacanaṃ.

180. “已分别的(vavatthitā)”和“混杂的(sambhinnā)”，这正是“同分的(sabhāga)”与“不同分的(visabhāga)”的同义词。

Suddhantaparivāsādikathā niṭṭhitā.

净毕别住等论终。

Dvebhikkhuvāraekādasakādikathā

二比丘章第十一等论

181. Tato [Pg.35] paraṃ yo paṭicchādeti, tasmiṃ paṭipattidassanatthaṃ ‘‘dve bhikkhū’’tiādi vuttaṃ. Tattha missakanti thullaccayādīhi missakaṃ. Suddhakanti saṅghādisesaṃ vinā lahukāpattikkhandhameva.

181. 此后，为开示覆藏者的行持，而说“二比丘”等。其中，“杂罪(missaka)”是指与偷兰遮等罪混杂；“净罪(suddhaka)”是指除僧残罪外，仅是轻罪聚。

184. Tato paraṃ avisuddhavisuddhabhāvadassanatthaṃ ‘‘idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā’’tiādi vuttaṃ. Tattha byañjanato vā adhippāyato vā anuttānaṃ nāma kiñci natthi, tasmā tañca ito pubbe avuttañca sabbaṃ pāḷianusāreneva veditabbanti.

184. 此后，为开示不清净与清净的状态，而说“诸比丘，于此，有比丘犯众多僧残罪”等。其中，无论从文句或从义理上，皆无任何不了义之处，是故，此事以及此前未说的一切，皆应仅依巴利圣典而了知。

Dvebhikkhuvāraekādasakādikathā niṭṭhitā.

二比丘章第十一等论终。

Samuccayakkhandhakavaṇṇanā niṭṭhitā.

集犍度释义终。

4. Samathakkhandhakaṃ

4. 第四止诤犍度

Sammukhāvinayakathā

现前毘尼论

186-187. Samathakkhandhake [Pg.36] – ‘‘adhammavādī puggalo’’tiādīni cha mātikāpadāni nikkhipitvā ‘‘adhammavādī puggalo dhammavādiṃ puggalaṃ saññāpetī’’tiādinā nayena vitthāro vutto. Tattha saññāpetīti kāraṇapatirūpakāni vatvā paritosetvā jānāpeti. Nijjhāpetīti yathā so taṃ atthaṃ nijjhāyati, oloketi; evaṃ karoti. Pekkhati anupekkhatīti yathā so taṃ atthaṃ pekkhati ceva punappunañca pekkhati; evaṃ karoti. Dasseti anudassetīti tesaññeva pariyāyavacanāni. Adhammena vūpasammatīti yasmā so adhammameva ‘‘ayaṃ dhammo’’tiādinā nayena mohetvā dasseti, tasmā adhammena vūpasammati nāma.

186-187. 在《止诤犍度》(Samathakkhandhaka)中，在立下“说非法者(adhammavādī puggala)”等六个总纲句之后，以“说非法者令说法者接受”等方式作了详细解说。其中，“令接受”(saññāpeti)是指通过说一些貌似有理的话使对方满意而让他知晓。“令审察”(nijjhāpeti)是指他如此行事，以使对方审察、看待那件事。“观看”(pekkhati)与“再三观看”(anupekkhati)是指他如此行事，以使对方观看且再三观看那件事。“显示”(dasseti)与“再三显示”(anudasseti)是前二者的同义词。“以非法平息”是指，因为他以“此是法”等方式，迷惑地显示非法，因此称为以非法平息。

188. Dhammena vūpasammatīti yasmā dhammavādī dhammameva ‘‘ayaṃ dhammo’’tiādinā nayena amohetvā dasseti, tasmā dhammena vūpasammati nāma.

188. “以法平息”是指，因为说法者以“此是法”等方式，不迷惑地显示法，因此称为以法平息。

Sammukhāvinayakathā niṭṭhitā.

现前毘尼论终。

Sativinayakathā

忆念毘尼论

195. Pañcimāni bhikkhave dhammikāni sativinayassa dānānīti ettha suddhassa anāpattikassa dānaṃ ekaṃ, anuvaditassa dānaṃ ekaṃ, yācitassa dānaṃ ekaṃ, saṅghena dānaṃ ekaṃ, dhammena samaggadānaṃ ekanti evaṃ pañca. Etāni pana ekekaaṅgavasena na labbhanti, tasmā desanāmattamevetaṃ, pañcaṅgasamannāgataṃ pana sativinayadānaṃ dhammikanti ayamettha attho. Tattha ca anuvadantīti codenti. Sesaṃ uttānameva. Ayaṃ pana sativinayo khīṇāsavasseva dātabbo na aññassa, antamaso anāgāminopi. So ca kho aññena codiyamānasseva, na acodiyamānassa. Dinne ca pana tasmiṃ codakassa kathā na ruhati. Codentopi ‘‘ayaṃ khīṇāsavo sativinayaladdho, ko tuyhaṃ kathaṃ gahessatī’’ti apasādetabbataṃ āpajjati.

195. “诸比丘，有五种如法的忆念毘尼之施与”等句中，施与清净无罪者为一，施与被控诉者为一，施与已请求者为一，由僧团施与为一，依法和合施与为一，如是五种。然而，这些若依单一支分则无法获得，所以这仅仅是教说而已；具足五支的忆念毘尼施与才是如法的，此中含义即是如此。其中，“控诉”(anuvadanti)即是“指责”(codenti)。其余意思很显明。这忆念毘尼唯应施与漏尽者，不应施与他人，乃至不还者亦不应施与。而且，只有当他被他人指责时才能施与，而不是未被指责时。施与之后，指责者的话语便不能成立。指责者也会因为说“此漏尽者已得到忆念毘尼，谁会听你的话呢？”而陷入被斥退的境地。

Sativinayakathā niṭṭhitā.

忆念毘尼论终。

Amūḷhavinayakathā

不痴毘尼论

196. Bhāsitaparikkantanti [Pg.37] vācāya bhāsitaṃ kāyena parikkantaṃ; parikkamitvā katanti attho. Saratāyasmā evarūpiṃ āpattiṃ āpajjitāti ettha saratu āyasmā evarūpiṃ āpattiṃ āpajjitā; āyasmā evarūpiyā āpattiyāti ayamattho. Āpajjitvāti vā pāṭho, tassattho – paṭhamaṃ āpajjitvā pacchā taṃ āpattiṃ saratu āyasmāti.

196. “‘语说身行’，即以语说，以身行；其义为已行所作。于‘具寿当忆念已犯如此之罪’中，其义为：具寿已犯如此之罪，当忆念之。或有读作‘犯已’，其义为：具寿先犯，后当忆念彼罪。”

Amūḷhavinayakathā niṭṭhitā.

不痴毘尼论终。

Yebhuyyasikākathā

多数决论

202. Yebhuyyasikāya vūpasametunti ettha yassā kiriyāya dhammavādino bahutarā, esā yebhuyyasikā nāma.

202. 于“以多数决平息”中，依某行为，若如法说者为多数，此即名为“多数决”。

204. Adhammikasalākaggāhesu oramattakanti parittaṃ appamattakaṃ bhaṇḍanamattameva. Na ca gatigatanti dve tayo āvāse na gataṃ, tattha tattheva vā dvattikkhattuṃ avinicchitaṃ. Na ca saritasāritanti dvattikkhattuṃ tehi bhikkhūhi sayaṃ saritaṃ vā aññehi sāritaṃ vā na hoti. Jānātīti salākaṃ gāhento jānāti ‘‘adhammavādī bahutarā’’ti. Appeva nāmāti iminā nīhārena salākāya gāhiyamānāya ‘‘api nāma adhammavādino bahutarā assū’’ti ayamassa ajjhāsayo hoti. Aparesupi dvīsu eseva nayo.

204. 于不如法的取筹中，“少量”即是微小、少量的争论而已。“未往返各地”即是未去过两三个住处，或就在其地两三次未作决断。“未经自他提起”即是那些比丘自己未曾忆起，或未被他人提醒两三次。“知道”即是主持取筹者知道“不如法说者为多数”。“或许”，即是当以此方式取筹时，彼有此意向：“或许不如法说者会成为多数”。其余两种情况，准此可知。

Adhammena gaṇhantīti adhammavādino ‘‘evaṃ mayaṃ bahū bhavissāmā’’ti dve dve salākāyo gaṇhanti. Vaggā gaṇhantīti dve dhammavādino ekaṃ dhammavādisalākaṃ gaṇhanti ‘‘evaṃ dhammavādino na bahū bhavissantī’’ti maññamānā. Na ca yathādiṭṭhiyā gaṇhantīti dhammavādino hutvā ‘‘balavapakkhaṃ bhajissāmā’’ti adhammavādisalākaṃ gaṇhanti. Dhammikasalākaggāhesu ayamevattho parivattetvā veditabbo. Evaṃ salākaṃ gāhetvā sace bahutarā dhammavādino honti; yathā te vadanti, evaṃ taṃ adhikaraṇaṃ vūpasametabbaṃ, evaṃ yebhuyyasikāya vūpasantaṃ hoti. Ayamettha saṅkhepo. Vitthāro pana paratopi āgamissati.

“不如法地拿取”，即不如法说者认为“这样我们就能成为多数”而各拿取两张筹。“结党地拿取”，即两位如法说者，心想“这样如法说者就不会成为多数”，而共同拿取一张如法说者的筹。“不如实见地拿取”，即身为如法说者，却认为“我们要依附强势的一方”而拿取不如法说者的筹。于如法的取筹中，应反向理解此义。如此取筹后，若如法说者为多数，则应按照他们所说平息该争端，如是即为以多数决平息。此为简说，详说将于后文出现。

Yebhuyyasikākathā niṭṭhitā.

多数决论终。

Tassapāpiyasikākathā

觅罪相论

207. Asucīti [Pg.38] asucīhi kāyavacīkammehi samannāgato. Alajjīti sañcicca āpajjanādinā alajjilakkhaṇena samannāgato. Sānuvādoti saupavādo. Iti imesañca tiṇṇaṃ aṅgānaṃ vasena tīṇi karaṇāni, saṅghena karaṇaṃ, dhammena samaggena karaṇanti imāni ca dveti pañca tassapāpiyasikākammassa karaṇāni nāma honti. Sesamettha tajjanīyādīsu vuttanayameva. Ayaṃ panettha vacanattho – idañhi yo pāpussannatāya pāpiyo puggalo, tassa kattabbato ‘‘tassapāpiyasikākamma’’nti vuccati.

207. “不净”(asucī)是指具有不清净的身业和语业。“无惭”(alajjī)是指具有故意犯戒等无惭的特征。“有责难”(sānuvādo)即是有指责。如此，依此三支有三项根据，再加上由僧团所作、依法和合而作这两项，总共有五项名为觅罪相(tassapāpiyasikā)羯磨的根据。此中其余部分，如呵责(tajjanīya)等羯磨中所说之理。此处的词义是：此羯磨因其应针对于罪恶众多而更为恶劣的个人(puggala)而作，故称为“觅罪相羯磨”。

Tassapāpiyasikākathā niṭṭhitā.

觅罪相论终。

Tiṇavatthārakādikathā

草覆地等论

212. Kakkhaḷattāya vāḷattāyāti kakkhaḷabhāvāya ceva vāḷabhāvāya ca. Bhedāyāti saṅghabhedāya. Sabbeheva ekajjhanti kassaci chandaṃ anāharitvā gilānepi tattheva ānetvā ekato sannipatitabbaṃ. Tiṇavatthārakena vūpasameyyāti ettha idaṃ kammaṃ tiṇavatthārakasadisattā ‘‘tiṇavatthārako’’ti vuttaṃ. Yathā hi gūthaṃ vā muttaṃ vā ghaṭṭiyamānaṃ duggandhatāya bādhati, tiṇehi avattharitvā suppaṭicchāditassa panassa so gandho na bādhati; evameva yaṃ adhikaraṇaṃ mūlānumūlaṃ gantvā vūpasamiyamānaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvattati, taṃ iminā kammena vūpasantaṃ gūthaṃ viya tiṇavatthārakena paṭicchannaṃ suvūpasantaṃ hotīti idaṃ kammaṃ tiṇavatthārakasadisattā ‘‘tiṇavatthārako’’ti vuttaṃ.

212. “为粗暴故，为凶猛故”，即为粗暴之状态与凶猛之状态故。“为分裂故”，即为僧团分裂故。“所有人一起”，即不接受任何人的“欲”，即使是病人也要带到那里，共同集会。在“以草覆地法平息”中，此羯磨因与草覆地相似，故说为“草覆地”。犹如粪或尿被搅动时，因其恶臭而恼人，但若以草妥善覆盖，其气味便不恼人；同样地，若争讼被追根究底地平息，会导致粗暴、凶猛与分裂，该争讼以此羯磨平息后，便如粪被草覆地一般，得以妥善平息。因此，此羯磨因与草覆地相似，故说为“草覆地”。

213. Thullavajjanti pārājikañceva saṅghādisesañca. Gihipaṭisaṃyuttanti gihīnaṃ hīnena khuṃsanavambhanadhammikapaṭissavesu āpannaṃ āpattiṃ.

213. “粗罪”，指波罗夷与僧残。“与在家人相应”，指对在家人作低劣的呵责、毁谤，以及不履行如法的承诺所犯之罪。

214. Evañca pana bhikkhave te bhikkhū tāhi āpattīhi vuṭṭhitā hontīti evaṃ tiṇavatthārakakammavācāya katāya kammavācāpariyosāne yattakā tattha sannipatitā antamaso suttāpi samāpannāpi aññavihitāpi sabbe te bhikkhū yāva upasampadamaṇḍalato paṭṭhāya thullavajjañca gihipaṭisaṃyuttañca ṭhapetvā avasesā āpattiyo āpannā, sabbāhi tāhi āpattīhi vuṭṭhitā honti. Ye pana ‘‘na [Pg.39] metaṃ khamatī’’ti aññamaññaṃ diṭṭhāvikammaṃ karonti, tehi vā saddhiṃ āpattiṃ āpajjitvāpi tattha anāgatā, āgantvā vā chandaṃ datvā pariveṇādīsu nisinnā, te āpattīhi na vuṭṭhahanti. Tena vuttaṃ – ‘‘ṭhapetvā diṭṭhāvikammaṃ ṭhapetvā ye na tattha hontī’’ti.

214. 诸比丘，如此，彼诸比丘从彼诸罪中出罪。当如草覆地羯磨语行已，于羯磨语结束时，所有在那里集会的比丘，乃至睡着者、入定者、心不在焉者，从受具足戒的区域起，除去粗罪及与在家人相应的罪，所犯其余诸罪，皆从彼一切罪中出罪。然而，那些说“此事我不能忍可”而互相行显见者，或与他们一同犯罪但未到场者，或到场后给予欲而坐在僧院等处者，他们不从诸罪中出罪。是故说：“除去行显见者，除去那些不在场者。”

Tiṇavatthārakādikathā niṭṭhitā.

如草覆地等论终。

Adhikaraṇakathā

诤事论

215. Bhikkhunīnaṃ anupakhajjāti bhikkhunīnaṃ anto pavisitvā. Vivādādhikaraṇādīnaṃ vacanattho duṭṭhadosavaṇṇanāyaṃ vuttoyeva. Vipaccatāya vohāroti cittadukkhatthaṃ vohāro; pharusavacananti attho. Yo tattha anuvādoti yo tesu anuvadantesu upavādo. Anuvadanāti ākāranidassanametaṃ; upavadanāti attho. Anullapanā anubhaṇanāti ubhayaṃ anuvadanavevacanamattameva. Anusampavaṅkatāti punappunaṃ kāyacittavācāhi tattheva sampavaṅkatā; anuvadanabhāvoti attho. Abbhussahanatāti ‘‘kasmā evaṃ na upavadissāmi, upavadissāmiyevā’’ti ussāhaṃ katvā anuvadanā. Anubalappadānanti purimavacanassa kāraṇaṃ dassetvā pacchimavacanena balappadānaṃ.

215. 侵扰比丘尼(bhikkhunī)众，是指进入比丘尼众之中。“诤事”等词的意义，在“恶过”的释义(vaṇṇanā)中已经说过了。令人懊恼的言说，是指为了造成心苦的言说，意思是粗恶语。此中的“随说”，是指在那些随说者中的责备。“随说”，这只是一个方式的表述，意思是责备。“随责骂”、“随呵责”，两者都只是“随说”的同义词而已。随行歪曲，是指身、心、语一再地在那件事上歪曲，意思是处于随说的状态。奋力，是指作此努力：“为什么我不能这样责备呢？我一定要责备！”而随说。给予支持，是指为先前的话语说明理由，再以之后的话语给予力量。

Kiccayatā karaṇīyatāti ettha kiccameva kiccayaṃ, kiccayassa bhāvo kiccayatā, karaṇīyassa bhāvo karaṇīyatā; ubhayampetaṃ saṅghakammasseva adhivacanaṃ. Apalokanakammantiādi pana tasseva pabhedavacanaṃ. Tattha apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā tikkhattuṃ sāvetvā kattabbakammaṃ. Ñattikammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā kattabbakammaṃ. Ñattidutiyakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā ekāya ca anussāvanāyāti evaṃ ñattidutiyāya anussāvanāya kattabbakammaṃ. Ñatticatutthakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā tīhi ca anussāvanāhīti evaṃ ñatticatutthāhi tīhi anussāvanāhi kattabbakammaṃ.

对于“应作性”(kiccayatā)与“当为性”(karaṇīyatā)而言，应作之事即是“kiccayaṃ”，“kiccayaṃ”的状态是“应作性”；当为之事的状态是“当为性”。这两者都是僧羯磨(saṅghakamma)的同义词。至于求听羯磨(apalokanakamma)等，则是它的分类说明。于此，所谓的求听羯磨，是指清净界内僧团，征得具足给同意(chanda)资格者的同意后，经由和合僧团的认可，宣告三次而作的羯磨。所谓的单白羯磨(ñattikamma)，是指依前述之法，经和合僧团的认可，以一白而作的羯磨。所谓的白二羯磨(ñattidutiyakamma)，是指依前述之法，经和合僧团的认可，以一白与一羯磨语，如是，此羯磨由以白为第二之羯磨语而成。所谓的白四羯磨(ñatticatutthakamma)，是指依前述之法，经和合僧团的认可，以一白与三羯磨语，如是，此羯磨由以白为第四之三羯磨语而成。

Tattha apalokanakammaṃ apaloketvāva kātabbaṃ, ñattikammādivasena na kātabbaṃ. Ñattikammampi ekaṃ ñattiṃ ṭhapetvāva kātabbaṃ, apalokanakammādivasena na kātabbaṃ. Ñattidutiyakammaṃ pana apaloketvā kattabbampi atthi, akattabbampi atthi. Tattha sīmāsammuti sīmāsamūhananaṃ kathinadānaṃ kathinubbhāro [Pg.40] kuṭivatthudesanā vihāravatthudesanāti imāni cha kammāni garukāni, apaloketvā kātuṃ na vaṭṭanti. Ñattidutiyakammavācaṃ sāvetvāva kātabbāni. Avasesā terasa sammutiyo senāsanaggāhakamatakacīvaradānādisammutiyo cāti evarūpāni lahukakammāni apaloketvāpi kātuṃ vaṭṭanti. Ñattikammañatticatutthakammavasena pana na kātabbameva. Ñatticatutthakammaṃ ñattiñca tisso ca kammavācāyo sāvetvāva kātabbaṃ, apalokanakammādivasena na kātabbanti ayamettha saṅkhepo.

于此，求听羯磨应仅通过求听来作，不应以单白羯磨等方式作。单白羯磨也应仅在提出一白后作，不应以求听羯磨等方式作。至于白二羯磨，则有可通过求听而作的，也有不可的。于此，结界、解界、授与迦絺那、废止迦絺那、指定孤邸地、指定精舍地，这六种是重羯磨，不适合通过求听来作，必须在宣告白二羯磨的羯磨语后才能作。其余的十三种同意羯磨，如同意指定卧坐具分配者、同意布施亡者衣等，这类轻羯磨也可以通过求听来作，但绝不应以单白羯磨或白四羯磨的方式作。白四羯磨必须在宣告一白及三羯磨语后才能作，不应以求听羯磨等方式作。这是此处的概要。

Vitthārato pana imāni cattāri kammāni ‘‘katihākārehi vipajjantī’’tiādinā nayena parivārāvasāne kammavagge etesaṃ vinicchayo āgatoyeva. Yaṃ pana tattha anuttānaṃ, taṃ kammavaggeyeva vaṇṇayissāma. Evañhi sati na aṭṭhāne vaṇṇanā bhavissati, ādito paṭṭhāya ca tassa tassa kammassa viññātattā suviññeyyo bhavissati.

详细而言，这四种羯磨，在《附随》末尾的《羯磨品》中，已经通过“以多少种方式会失败”等方法，对它们作出了决择。至于其中未明示之处，我们将在《羯磨品》中加以释义。这样一来，释义就不会不合时宜，而且由于从一开始就了解了各种羯磨，所以将很容易理解。

216. Vivādādhikaraṇassa kiṃ mūlantiādīni pāḷivaseneva veditabbāni.

216. “诤事的根本是什么”等，应当依照圣典原文来理解。

220. ‘‘Vivādādhikaraṇaṃ siyā kusala’’ntiādīsu yena vivadanti, so cittuppādo vivādo, samathehi ca adhikaraṇīyatāya adhikaraṇanti evamādinā nayena attho daṭṭhabbo.

220. 在“诤事可能是善的”等（引文）中，其义当如是见：他们藉以争论的心生起即是“诤”；又因其是应由止息法来处理的，故为“事”。

222. Āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusalanti ettha sandhāya bhāsitavasena attho veditabbo. Yasmiñhi pathavikhaṇanādike āpattādhikaraṇe kusalacittaṃ aṅgaṃ hoti, tasmiṃ sati na sakkā vattuṃ ‘‘natthi āpattādhikaraṇaṃ kusala’’nti, tasmā nayidaṃ aṅgappahonakacittaṃ sandhāya vuttaṃ. Idaṃ pana sandhāya vuttaṃ. Yaṃ tāva āpattādhikaraṇaṃ lokavajjaṃ, taṃ ekantato akusalameva, tattha ‘‘siyā akusala’’nti vikappo natthi. Yaṃ pana paṇṇattivajjaṃ, taṃ yasmā sañcicca ‘‘imaṃ āpattiṃ vītikkamāmī’’ti vītikkamantasseva akusalaṃ hoti, asañcicca pana kiñci ajānantassa sahaseyyādivasena āpajjato abyākataṃ hoti, tasmā tattha sañciccāsañciccavasena imaṃ vikappabhāvaṃ [Pg.41] sandhāya idaṃ vuttaṃ – ‘‘āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’’nti.

222. “‘罪事或为不善，或为无记；罪事无有是善者。’于此，当知其义是依意趣而说。因为在掘地等罪事中，若以善心为要素，则不能说‘罪事无有是善者’。是故，此说并非针对足以构成要素之心而说。此说乃是针对此义而说：凡是世间罪(lokavajja)，则一向唯是不善，于此并无‘或为不善’之分别。至于制订罪(paṇṇattivajja)，因为只有当故意想着‘我今违犯此罪’而违犯时才是不善的；而对于无意、不知、因共同卧等而犯者，则是无记的。是故，于彼处，乃是针对此故意与非故意之分别状态而说：‘罪事或为不善，或为无记；罪事无有是善者。’”

Sace pana ‘‘yaṃ kusalacitto āpajjati, idaṃ vuccati āpattādhikaraṇaṃ kusala’’nti vadeyya, acittakānaṃ pana eḷakalomapadasodhammādisamuṭṭhānānampi kusalacittaṃ āpajjeyya, na ca tattha vijjamānampi kusalacittaṃ āpattiyā aṅgaṃ. Kāyavacīviññattivasena pana calitappavattānaṃ kāyavācānaṃ aññatarameva aṅgaṃ, tañca rūpakkhandhapariyāpannattā abyākatanti.

“再者，倘若说：‘以善心所犯，此罪事即名为善’，那么，对于无心(acittaka)的、由羊毛(eḷakaloma)、逐句教法(padasodhamma)等所生起的罪事，也应生起善心了。然而，于彼处纵有善心，亦非罪之要素。实则，由身表(kāyaviññatti)、语表(vacīviññatti)而动转之身、语二者，随一为其要素，而彼又因摄于色蕴，故是无记。”

Yaṃ jānantotiādimhi pana ayamattho – yaṃ cittaṃ āpattiyā aṅgaṃ hoti, tena vatthuṃ jānanto ‘‘idaṃ vītikkamāmī’’ti ca vītikkamākārena saddhiṃ jānanto sañjānanto vītikkamacetanāvasena cetetvā pakappetvā upakkamavasena maddanto abhivitaritvā nirāsaṅkacittaṃ pesetvā yaṃ āpattādhikaraṇaṃ vītikkamaṃ āpajjati, tassa evaṃ vītikkamato yo vītikkamo, idaṃ vuccati ‘‘āpattādhikaraṇaṃ akusala’’nti.

于“知”等句，此为义：若心为成犯之支分，以此心了知事，并连同违越之相一起了知、识知“我正违越此”，依违越思之力而思、而筹划，依精进之力而压制、而征服，发出无疑虑心，而达到名为犯事的违越。对于如此违越者，其所有违越，此被称为“不善的犯事”。

Abyākatavārepi yaṃ cittaṃ āpattiyā aṅgaṃ hoti, tassa abhāvena ajānanto vītikkamākārena ca saddhiṃ ajānanto asañjānanto āpattiaṅgabhūtāya vītikkamacetanāya abhāvena acetetvā sañcicca maddanassa abhāvena anabhivitaritvā nirāsaṅkacittaṃ apesetvā yaṃ āpattādhikaraṇaṃ vītikkamaṃ āpajjati, tassa evaṃ vītikkamato yo vītikkamo, idaṃ vuccati ‘‘āpattādhikaraṇaṃ abyākata’’nti.

于无记品中亦然：因无有成犯之支分的心，故不了知，亦不连同违越之相一起了知、识知；因无有成犯之支分的违越思，故不思；因无有故意的压制，故不征服；不发出无疑虑心，而达到名为犯事的违越。对于如此违越者，其所有违越，此被称为“无记的犯事”。

224. Ayaṃ vivādo no adhikaraṇantiādīsu samathehi adhikaraṇīyatāya abhāvato noadhikaraṇanti evamattho veditabbo.

224. 于“此是诤论，非诤事”等句中，应如是了知其义：因无有能被诸止息法所平息的诤事性，故非诤事。

Adhikaraṇakathā niṭṭhitā.

诤事论终。

Adhikaraṇavūpasamanasamathakathā

平息诤事之止息法论

228. Yāvatikā ca bhikkhū kammappattāti ettha catuvaggakaraṇe kamme cattāro, pañcavaggakaraṇe pañca, dasavaggakaraṇe dasa, vīsativaggakaraṇe vīsati bhikkhū kammappattāti veditabbā.

228. 于“有多少比丘适于羯磨”句，当知：于四人僧团所作之羯磨，四位比丘为适于羯磨者；于五人僧团所作，五位；于十人僧团所作，十位；于二十人僧团所作，二十位比丘为适于羯磨者。

230. Supariggahitanti [Pg.42] suṭṭhu pariggahitaṃ katvā sampaṭicchitabbaṃ. Sampaṭicchitvā ca pana ‘‘ajja bhaṇḍakaṃ dhovāma, ajja pattaṃ pacāma, ajjeko palibodho atthī’’ti mānaniggahatthāya katipāhaṃ atikkāmetabbaṃ.

230. “善把握”，谓善加把握而接受。又，接受后，为折伏其慢，应拖延数日，言：“今日我等当洗用具，今日当烧钵，今日有一障碍。”

231. Anantāni ceva bhassāni jāyantīti aparimāṇāni ito cito ca vacanāni uppajjanti. ‘‘Bhāsānī’’tipi pāṭho, ayamevattho. Ubbāhikāya sammannitabboti apaloketvā vā sammannitabbo parato vuttāya ñattidutiyāya vā kammavācāya. Evaṃ sammatehi pana bhikkhūhi visuṃ vā nisīditvā tassāyeva vā parisāya ‘‘aññehi asammatehi na kiñci kathetabba’’nti sāvetvā taṃ adhikaraṇaṃ vinicchitabbaṃ.

231. “无数的言说产生”是指不可计量的言词从这里那里生起。亦有作“bhāsāni”的读法，其义相同。“应以委员会委任”是指应通过征求同意，或通过后面所说的白二羯磨语来委任。然后，由这些被委任的比丘，或单独坐下，或就在那个僧团中，宣告“未经委任者不得说任何话”，之后应裁决该诤事。

233. Tatrāssāti tassaṃ parisati bhaveyya. Neva suttaṃ āgatanti na mātikā āgatā. No suttavibhaṅgoti vinayopi na paguṇo. Byañjanacchāyāya atthaṃ paṭibāhatīti byañjanamattameva gahetvā atthaṃ paṭisedheti. Jātarūparajatakhettavatthupaṭiggahaṇādīsu vinayadharehi bhikkhūhi āpattiyā kāriyamāne disvā ‘‘kiṃ ime āpattiyā kāretha, ‘nanu jātarūparajatapaṭiggahaṇā paṭivirato hotī’ti evaṃ sutte paṭiviratimattameva vuttaṃ, natthi ettha āpattī’’ti vadati. Aparo dhammakathiko suttassa āgatattā olambetvā nivāsentānaṃ āpattiyā āropiyamānāya ‘‘kiṃ imesaṃ āpattiṃ ropetha, ‘nanu parimaṇḍalaṃ nivāsessāmīti sikkhā karaṇīyā’ti evaṃ sikkhākaraṇamattamevettha vuttaṃ, natthi ettha āpattī’’ti vadati.

233. “于彼有”是指他可能在那个僧团中。“经未通达”是指戒本未通达。“律分别亦无”是指对律不熟练。“以文句之影遮蔽其义”是指只执着于字面而否定其义。例如，当持律的比丘们对那些接受金银、田地、房产等的比丘判过失时，他看见后说：“为何要对他们判过失？经中不是只说‘他戒绝接受金银’吗？经中只说到戒绝，此处无过失。”又如，另一位通达经的说法师，当那些将下衣下垂穿着的比丘被判过失时，他说：“为何要给他们判过失？不是只说‘我将圆整地穿着下衣，此是应学之学处’吗？此处只说到应行学习，并无过失。”

234. Yathā bahutarā bhikkhūti ettha ekenapi adhikā bahutarāva ko pana vādo dvīhi tīhīti.

234. 在“依多数比丘”一句中，即使只多一位也算是多数，更何况多两位或三位呢？

Adhikaraṇavūpasamanasamathakathā niṭṭhitā.

平息诤事之止息法论终。

Tividhasalākaggāhakathā

论三种取筹法

235. Saññattiyāti saññāpanatthāya. Gūḷhakantiādīsu alajjussannāya parisāya gūḷhako salākaggāho kātabbo, lajjussannāya parisāya vivaṭako, bālussannāya sakaṇṇajappako. Vaṇṇāvaṇṇāyo katvāti dhammavādīnañca adhammavādīnañca salākāyo nimittasaññaṃ āropetvā aññamaññaṃ visabhāgā kātabbā. Tato tā sabbāpi cīvarabhoge [Pg.43] katvā vuttanayena gāhetabbā. Duggahoti paccukkaḍḍhitabbanti ‘‘duggahitā salākāyo’’ti vatvā puna gahetvā yāvatatiyaṃ gāhetabbā. Suggahoti sāvetabbanti ekasmimpi dhammavādimhi atirekajāte ‘‘suggahitā salākāyo’’ti sāvetabbaṃ. Yathā ca te dhammavādino vadanti tathā taṃ adhikaraṇaṃ vūpasametabbanti. Atha yāvatatiyampi adhammavādinova bahutarā honti, ajja ‘‘akālo, sve jānissāmā’’ti vuṭṭhahitvā alajjīnaṃ pakkhabhedatthāya dhammavādipakkhaṃ pariyesitvā punadivase salākaggāho kātabbo. Ayaṃ gūḷhako salākaggāho.

235. “为令知晓”是为令其知晓之义。在“秘密”等句中，于无耻者众多的僧众中，应行秘密取筹法；于有愧者众多的僧众中，应行公开取筹法；于愚者众多的僧众中，应行耳语取筹法。“制作不同颜色”是指应为如法说者和不如法说者的筹加上记号，使之互相区别。然后，将所有这些筹放入衣袋中，依所说之法，令其收取。“收取不善，应撤回”是指，应说“诸筹收取不善”，然后重新收取，乃至第三次，令其收取。“收取完善，应宣告”是指，即便如法说者仅多一人，也应宣告“诸筹收取完善”。并且应按照那些如法说者所说的来平息该诤事。若乃至第三次，不如法说者仍然占多数，则应说“今日非时，明日再议”而离座，为了分化无耻之徒，应去寻求如法说者一方的支持，于次日再行取筹。此即秘密取筹法。

Sakaṇṇajappake pana gahite vattabboti ettha sace saṅghatthero adhammavādisalākaṃ gaṇhāti, so evaṃ avabodhetabbo – ‘‘bhante, tumhe mahallakā vayoanuppattā, tumhākaṃ etaṃ na yuttaṃ, ayaṃ pana dhammavādisalākā’’ti assa itarā salākā dassetabbā. Sace so taṃ gaṇhāti, dātabbā. Atha neva avabujjhati, tato ‘‘mā kassaci ārocehī’’ti vattabbo. Sesaṃ vuttanayameva. Vivaṭako vivaṭatthoyeva.

再者，于耳语取筹法，就“拿起筹时应说”此句而言：若僧团长老拿了不如法说者的筹，应如此私下告知他：“尊者，您是长者，年事已高，此于您不宜。这才是如法说者的筹。”并应向他出示另一枚筹（即如法说者的筹）。若他接受，则应给他。若他仍不理解，则应告诉他：“莫告知任何人。”其余如前所说。公开取筹法即是公开之义。

Tividhasalākaggāhakathā niṭṭhitā.

三种取筹法论终。

Tassapāpiyasikāvinayakathā

觅罪相毘尼论

238. Pārājikasāmantaṃ vāti ettha methunadhamme pārājikasāmantaṃ nāma dukkaṭaṃ hoti. Adinnādānādīsu thullaccayaṃ. Nibbeṭhentanti ‘‘na sarāmī’’ti vacanena nibbeṭhayamānaṃ. Ativeṭhetīti ‘‘iṅghāyasmā’’tiādivacanehi ativeṭhiyati. Sarāmi kho ahaṃ āvusoti pārājikapaṭicchādanatthāya evaṃ paṭijānāti. Puna tena ativeṭhiyamāno ‘‘sarāmi kho’’ti paṭiññaṃ datvā ‘‘idāni maṃ nāsessantī’’ti bhayena ‘‘davāya me’’tiādimāha. Etassa tassapāpiyasikākammaṃ kātabbaṃ. Sace sīlavā bhavissati, vattaṃ paripūretvā paṭippassaddhiṃ labhati, no ce tathā nāsitakova bhavissati. Sesaṃ sabbattha uttānatthamevāti.

238. 于“近波罗夷”（Pārājikasāmantaṃ）一句中，在淫欲法（methunadhamma）中，名为近波罗夷的罪是恶作（dukkaṭa）；于不与取等事中，是偷兰遮（thullaccaya）。所谓“推诿”（nibbeṭhentaṃ），即以“我不记得”之语而推诿。所谓“强诘”（ativeṭheti），即以“来，具寿（āyasmā）”等语而强诘。所谓“贤友（āvuso），我确实记得”，是为了隐藏波罗夷罪而如此承认。再次被他强诘时，虽承诺“我确实记得”，但因害怕“他们现在要毁掉我”，而说出“我是开玩笑的”等等。对此人应行觅罪相（tassapāpiyasikā）羯磨。如果他是有戒行者，在圆满其义务后，能获得羯磨的平息；若非如此，他将被如此驱逐。其余各处，其义自明。

Tassapāpiyasikāvinayakathā niṭṭhitā.

觅罪相毗奈耶论终。

Samathakkhandhakavaṇṇanā niṭṭhitā.

止诤犍度释义终。

5. Khuddakavatthukkhandhakaṃ

5. 小事犍度

Khuddakavatthukathā

小事论

243. Khuddakavatthukkhandhake [Pg.44] – mallamuṭṭhikāti muṭṭhikamallā. Gāmamuddavāti chavirāgamaṇḍanānuyuttā nāgarikamanussā. Gāmamoddavātipi pāṭho; esevattho. Thambheti nhānatitthe nikhaṇitvā ṭhapitatthambhe.

243. 在小事犍度（Khuddakavatthukkhandhaka）中：所谓“拳击手”（mallamuṭṭhikā），即是以拳格斗者。所谓“村里的虚饰者”（gāmamuddavā），即是热衷于肤色与装饰的城市人。亦有“gāmamoddavā”的读法，其义相同。所谓“柱子”（thambhe），即是在沐浴场挖掘后所立的柱子。

Kuṭṭeti iṭṭhakāsilādārukuṭṭānaṃ aññatarasmiṃ. Aṭṭāne nhāyantīti ettha aṭṭānaṃ nāma rukkhaṃ phalakaṃ viya tacchetvā aṭṭhapadākārena rājiyo chinditvā nhānatitthe nikhaṇanti, tattha cuṇṇāni ākiritvā manussā kāyaṃ ghaṃsanti. Gandhabbahatthakenāti nhānatitthe ṭhapitena dārumayahatthena, tena kira cuṇṇāni gahetvā manussā sarīraṃ ghaṃsanti. Kuruvindakasuttiyāti kuruvindakapāsāṇacuṇṇāni lākhāya bandhitvā kataguḷikakalāpako vuccati, taṃ ubhosu antesu gahetvā sarīraṃ ghaṃsanti. Viggayha parikammaṃ kārāpentīti aññamaññaṃ sarīrena sarīraṃ ghaṃsanti. Mallakaṃ nāma makaradantake chinditvā mallakamūlasaṇṭhānena kataṃ mallakanti vuccati, idaṃ gilānassāpi na vaṭṭati.

所谓“摩擦”(kuṭṭeti)，即是在砖墙、石墙或木墙之一上。所谓“在棋盘格(aṭṭāna)上沐浴”，此处“棋盘格”是指将树木削如木板，刻成棋盘格状的条纹，埋在沐浴场，人们在那里撒上粉末摩擦身体。所谓“以乾达婆(gandhabba)手”，即是以放置在沐浴场的木制手。据说人们用它取粉末摩擦身体。所谓“以红宝石线(kuruvindakasutti)”，是指用红宝石粉与虫胶粘合制成的球串，人们抓住两端摩擦身体。所谓“让人相互按摩”，即是彼此用身体摩擦身体。所谓“摩罗迦(mallaka)”，是指雕刻摩迦罗(makara)齿纹，制成杯底形状的器具，这即使对病人也不适合。

244. Akatamallakaṃ nāma dante acchinditvā kataṃ, idaṃ agilānasseva na vaṭṭati; iṭṭhakākhaṇḍaṃ pana kapālakhaṇḍaṃ vā vaṭṭati. Ukkāsikanti vatthavaṭṭiṃ; tasmā nhāyantassa yassa kassaci nhānasāṭakavaṭṭiyā piṭṭhiṃ ghaṃsituṃ vaṭṭati. Puthupāṇikanti hatthaparikammaṃ vuccati, tasmā sabbesaṃ hatthena piṭṭhiparikammaṃ kātuṃ vaṭṭati.

244. 所谓“未饰摩罗迦(akatamallaka)”，是指未经雕刻齿纹而制成的器具，这仅对非病人不适合；而砖块或瓦片则适合。所谓“擦身布(ukkāsika)”，即是布卷；因此，任何沐浴者都适合用浴巾卷擦拭背部。所谓“以手搓揉(puthupāṇika)”，是指用手进行搓揉；因此，所有人都适合用手搓揉背部。

245. Vallikāti kaṇṇato nikkhantamuttolambakādīnaṃ etaṃ adhivacanaṃ; na kevalañca vallikā eva, yaṃkiñci kaṇṇapiḷandhanaṃ antamaso tālapaṇṇampi na vaṭṭati. Pāmaṅganti yaṃkiñci palambakasuttaṃ. Kaṇṭhasuttakanti yaṃkiñci gīvūpagaābharaṇaṃ. Kaṭisuttakanti yaṃkiñci kaṭipiḷandhanaṃ antamaso suttatantumattampi. Ovaṭṭikanti valayaṃ. Kāyūrādīni pākaṭāneva, akkhakānaṃ heṭṭhā bāhābharaṇaṃ yaṃkiñci ābharaṇaṃ na vaṭṭati.

245. 所谓“蔓饰(vallikā)”，这是对从耳朵垂下的珍珠垂饰等的称呼；不仅是蔓饰，任何耳饰，乃至一片多罗(tāla)叶，都是不适合的。所谓“垂带(pāmaṅga)”，即是任何垂下的线饰。所谓“颈链(kaṇṭhasuttaka)”，即是任何颈部饰品。所谓“腰带(kaṭisuttaka)”，即是任何腰部饰品，乃至仅仅一根线。所谓“手镯(ovaṭṭikā)”，即是环钏(valaya)。臂环(kāyūra)等是显而易见的，锁骨下的臂饰，任何饰品都是不适合的。

246. Dumāsikaṃ [Pg.45] vā duvaṅgulaṃ vāti ettha sace kesā antodvemāse dvaṅgulaṃ pāpuṇanti, antodvemāseva chinditabbā. Dvaṅgulehi atikkāmetuṃ na vaṭṭati. Sacepi na dīghā, dvemāsato ekadivasampi atikkāmetuṃ na vaṭṭatiyeva; evamayaṃ ubhayenapi ukkaṭṭhaparicchedova vutto, tato oraṃ pana navaṭṭanabhāvo nāma natthi.

246. 于“两个月或两指长”：如果头发在两个月内长及两指长，则必须在两个月内剪除。不应让其超过两指长。即使头发没有那么长，也不应超过两个月，乃至一天也不行。如此，这是以两者宣说的最高限度。然而，在此限度之内，则没有所谓不适合之事。

Kocchena osaṇṭhentīti kocchena olikhitvā sannisīdāpenti. Phaṇakenāti dantamayādīsu yena kenaci. Hatthaphaṇakenāti hattheneva phaṇakiccaṃ karontā aṅgulīhi osaṇṭhenti. Sitthatelakenāti madhusitthakaniyyāsādīsu yena kenaci cikkalena. Udakatelakenāti udakamissakena telena. Maṇḍanatthāya sabbattha dukkaṭaṃ, uddhalomena pana anulomanipātanatthaṃ hatthaṃ temetvā sīsaṃ puñchitabbaṃ. Uṇhābhitattarajasirānampi allahatthena puñchituṃ vaṭṭati.

所谓“以刷整理”，即是以刷子向下梳理，使其平顺。所谓“以梳”，即是以象牙等所制的任何梳子。所谓“以手为梳”，即是以手行梳理之事，用手指整理。所谓“以蜡油”，即是以蜂蜡、树脂等任何黏稠物。所谓“以水油”，即是以掺水之油。为装饰之故，所有这些行为皆得恶作。然而，头发竖立的比丘，为使其顺服，可以湿手擦拭头部。头部为热所苦或沾染尘埃者，亦可以湿手擦拭。

247. Na bhikkhave ādāse vā udakapatte vāti ettha kaṃsapattādīnipi yesu mukhanimittaṃ paññāyati, sabbāni ādāsasaṅkhameva gacchanti. Kañjiyādīnipi ca udakapattasaṅkhameva. Tasmā yattha katthaci olokentassa dukkaṭaṃ. Ābādhapaccayāti ‘‘sañchavi nu kho me vaṇo, udāhu na tāvā’’ti jānanatthaṃ; ‘‘jiṇṇo nu khomhi no’’ti evaṃ āyusaṅkhāraṃ olokanatthampi vaṭṭatīti vuttaṃ.

247. “诸比丘，不应于镜或水钵中（自照面容）”：于此句中，铜钵等凡能映现面容者，皆归于“镜”一类；而米汤等亦归于“水钵”一类。是故，于任何此类物品中观看者，得恶作。所谓“因病缘”，是为知晓“我之伤口是否已生新皮，抑或未生？”；又为观察“我已老耶，抑或未老？”如是观察寿行，亦属适宜，如是说。

Mukhaṃ ālimpantīti vippasannachavirāgakarehi mukhālepanehi ālimpanti. Ummaddentīti nānāummaddanehi ummaddenti. Cuṇṇentīti mukhacuṇṇakena makkhenti. Manosilikāya mukhaṃ lañchentīti manosilāya tilakādīni lañchanāni karonti, tāni haritālādīhipi na vaṭṭantiyeva. Aṅgarāgādayo pākaṭāyeva. Sabbattha dukkaṭaṃ.

所谓“涂抹面容”，即是以能令肤色清净悦泽的涂膏涂抹。所谓“涂擦”，即是以各种涂擦品涂擦。所谓“敷粉”，即是以面部用粉涂抹。所谓“以雄黄于面部作记”，即是以雄黄(manosilā)作额痣(tilaka)等记号；这些记号，即使用雌黄(haritāla)等来做也绝不适合。至于身体染色等事，其（不适合）是显而易见的。所有这些行为皆得恶作。

248. Na bhikkhave naccaṃ vātiādīsu yaṃkiñci naccaṃ antamaso moranaccampi dassanāya gacchantassa dukkaṭaṃ. Sayampi naccantassa vā naccāpentassa vā dukkaṭameva. Gītampi yaṃkiñci naṭagītaṃ vā sādhugītaṃ vā antamaso dantagītampi ‘‘yaṃ gāyissāmā’’ti pubbabhāge okūjantā karonti, etampi na vaṭṭati. Sayaṃ gāyantassāpi gāyāpentassāpi dukkaṭameva. Vāditampi yaṃkiñci [Pg.46] na vaṭṭati. Yaṃ pana niṭṭhubhanto vā sāsaṅke vā ṭhito accharikaṃ vā phoṭeti, pāṇiṃ vā paharati, tattha anāpatti. Sabbaṃ antarārāme ṭhitassa passato anāpatti. ‘‘Passissāmī’’ti vihārato vihāraṃ gacchantassa āpattiyeva. Āsanasālāya nisinno passati, anāpatti. ‘‘Passissāmī’’ti uṭṭhahitvā gacchato āpatti. Vīthiyaṃ ṭhatvā gīvaṃ parivattetvā passatopi āpattiyeva.

248. 于“诸比丘，不应观看舞蹈”等句中：任何舞蹈，乃至孔雀舞，若前往观看，得恶作罪。自己跳舞或教人跳舞，亦得恶作罪。歌唱亦然，任何伎人之歌或善歌，乃至齿歌，皆不应为。若作“我将歌唱”想，于歌唱前发出哼鸣声，此亦不应为。自己歌唱或教人歌唱，亦得恶作罪。任何演奏亦不应为。然而，于吐痰时，或立于有疑虑处时弹指、拍手，于此无犯。凡此种种，若立于寺院内观看，无犯。若作“我将观看”想，从一住处前往另一住处，则有犯。坐于食堂中观看，无犯。若作“我将观看”想而起座前往，则有犯。立于街道中，转颈观看，亦有犯。

249. Sarakuttinti sarakiriyaṃ. Bhaṅgo hotīti aladdhaṃ uppādetuṃ na sakkoti; laddhaṃ samāpajjituṃ. Pacchimā janatāti amhākaṃ ācariyāpi upajjhāyāpi evaṃ gāyiṃsūti pacchimo jano diṭṭhānugatiṃ āpajjati; tatheva gāyati. Na bhikkhave āyatakenāti ettha āyatako nāma taṃ taṃ vattaṃ bhinditvā akkharāni vināsetvā pavatto. Dhamme pana suttantavattaṃ nāma atthi, jātakavattaṃ nāma atthi, gāthāvattaṃ nāma atthi, taṃ vināsetvā atidīghaṃ kātuṃ na vaṭṭati. Caturassena vattena parimaṇḍalāni padabyañjanāni dassetabbāni. Sarabhaññanti sarena bhaṇanaṃ. Sarabhaññe kira taraṅgavattadhotakavattagalitavattādīni dvattiṃsa vattāni atthi. Tesu yaṃ icchati, taṃ kātuṃ labhati. Sabbesaṃ padabyañjanaṃ avināsetvā vikāraṃ akatvā samaṇasāruppena caturassena nayena pavattanaṃyeva lakkhaṇaṃ.

249. “矫饰声调”者，谓声音之造作。“有毁坏”者，谓不能生起未得之定，亦不能进入已得之定。“后代人”者，谓后人见“我等阿阇梨与戒师亦如是歌咏”，而随行仿效，亦如是歌咏。于“诸比丘，不应以长音”句中，所谓“长音”，即破坏彼彼格律、毁坏文句而发之声。于法中，自有经之格律、本生之格律、偈颂之格律，不应破坏而作过长之声。应以庄重之格律，展现圆满之文句。“声诵”者，谓以声念诵。于声诵中，据说有波浪式、夺达咖式、滴落式等三十二种格律。于此等中，可随其所欲而为。其特征即是：不毁坏所有文句，不作变异，以符合沙门之庄重方式而行。

Bāhiralomiṃ uṇṇinti uṇṇalomāni bahi katvā uṇṇapāvāraṃ pārupanti; tathā dhārentassa dukkaṭaṃ. Lomāni anto katvā pārupituṃ vaṭṭati. Samaṇakappakathā bhūtagāmasikkhāpadavaṇṇanāyaṃ vuttā.

所谓“羊毛朝外”，即是将羊毛朝外披羊毛覆身衣；如此穿着者，得恶作。将羊毛朝内披则为允许。关于沙门适宜之事，已在《草木学处释义》中说过。

251. Na bhikkhave attano aṅgajātanti aṅgajātaṃ chindantasseva thullaccayaṃ. Aññaṃ pana kaṇṇanāsāaṅguliādiṃ yaṃkiñci chindantassa tādisaṃ vā dukkhaṃ uppādentassa dukkaṭaṃ. Ahikīṭadaṭṭhādīsu pana aññaābādhapaccayā vā lohitaṃ vā mocentassa chindantassa vā anāpatti.

251. “诸比丘，不应切断自己的生殖器”：仅于切断生殖器时，得偷兰遮。然而，切断耳、鼻、指等任何其他肢体，或造成同等痛苦者，得恶作。但若因蛇、虫等叮咬，或因其他病缘而放血或切断者，无犯。

252. Candanagaṇṭhi uppannā hotīti candanaghaṭikā uppannā hoti. So kira uddhañca adho ca jālāni parikkhipāpetvā gaṅgāya nadiyā kīḷati, tassa nadīsotena vuyhamānā candanagaṇṭhi āgantvā jāle laggā, tamassa purisā āharitvā adaṃsu; evaṃ sā uppannā hoti. Iddhipāṭihāriyanti ettha [Pg.47] vikubbaniddhipāṭihāriyaṃ paṭikkhittaṃ, adhiṭṭhāniddhi pana appaṭikkhittāti veditabbā.

252. 所谓“生起旃檀木节”，即是生起了旃檀木块。据说，他在恒河中，命人在上游和下游布网后嬉戏。一块被河水冲来的旃檀木节前来挂在网上，他的人取来给了他；它就是这样生起的。所谓“神通神变”：在此，变化神通神变是被禁止的，但决意神通则未被禁止，应如此了知。

Na bhikkhave sovaṇṇamayo pattotiādīsu sacepi gihī bhattagge suvaṇṇataṭṭikādīsu byañjanaṃ katvā upanāmenti, āmasitumpi na vaṭṭati. Phalikamayakācamayakaṃsamayāni pana taṭṭikādīni bhājanāni puggalikaparibhogeneva na vaṭṭanti, saṅghikaparibhogena vā gihivikaṭāni vā vaṭṭanti. ‘‘Tambalohamayopi pattova na vaṭṭati, thālakaṃ pana vaṭṭatī’’ti idaṃ sabbaṃ kurundiyaṃ vuttaṃ. Maṇimayoti ettha pana indanīlādimaṇimayo vutto. Kaṃsamayoti ettha vaṭṭalohamayopi saṅgahito.

在“诸比丘，不应有金钵”等句中，即使在家人在食堂用金盘等盛装菜肴供养，比丘亦不得触碰。而水晶、玻璃、青铜所制的盘等器皿，仅作为个人所有物使用是不允许的；但作为僧团所有物使用，或作为在家人所准备的用具，则是允许的。“铜制的钵亦不允许，但盘子则允许”——这一切都在《古仑谛》中说。此中“宝石制”是指蓝宝石等宝石所制。“青铜制”则亦包含白铜所制。

253. Likhitunti tanukaraṇatthāyetaṃ vuttaṃ. Pakatimaṇḍalanti makaradantacchinnakamaṇḍalameva.

253. 所谓“刮削”，是为使其变薄而说。所谓“自然圆形”，即是指摩羯鱼齿状的圆形物。

254. Āvaṭṭitvāti aññamaññaṃ paharitvā. Pattādhārakanti ettha ‘‘dantavallivettādīhi kate bhūmiādhārake tayo, dāruādhārake dve patte uparūpari ṭhapetuṃ vaṭṭatī’’ti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana vuttaṃ – ‘‘bhūmiādhārake tiṇṇaṃ pattānaṃ anokāso, dve ṭhapetuṃ vaṭṭati. Dāruādhārakadaṇḍādhārakesupi susajjitesu eseva nayo. Bhamakoṭisadiso pana dāruādhārako tīhi daṇḍakehi baddho daṇḍakādhāro ca ekassapi pattassa anokāso, tattha ṭhapetvāpi hatthena gahetvā eva nisīditabbaṃ. Bhūmiyaṃ pana nikkujjitvā ekameva ṭhapetabba’’nti.

254. “滚动”(Āvaṭṭitvā)是指互相碰撞。关于“钵架”(pattādhāraka)，于此，《古仑谛》(Kurundī)中说：“以象牙、藤蔓、藤条等所作的地上钵架，可于其上重叠放置三只钵；木制钵架则可放置两只。”然而，《大义注》(Mahāaṭṭhakathā)中说：“地上钵架没有容纳三只钵的空间，可以放置两只。制作精良的木制钵架和杖制钵架也是此理。但像陀螺尖的木制钵架，以及用三根短棍绑成的杖架，则连一只钵的空间都没有，即使放在上面也必须用手扶着坐下。在地上，则应只倒扣着放一只。”

Miḍḍhanteti ālindakamiḍḍhikādīnaṃ ante. Sace pana parivattetvā tattheva patiṭṭhāti, evarūpāya vitthiṇṇāya miḍḍhiyā ṭhapetuṃ vaṭṭati. Paribhaṇḍanteti bāhirapasse katāya tanukamiḍḍhikāya ante. Miḍḍhiyaṃ vuttanayenevetthāpi vinicchayo veditabbo.

“在壁架边”(miḍḍhante)是指在门廊(ālinda)、壁架(miḍḍhikā)等的边缘。如果（钵）翻滚后能稳立于彼处，则可以放置在这种宽阔的壁架上。“在外缘”(paribhaṇḍante)是指在外侧所造的窄壁架(tanukamiḍḍhikā)的边缘。此处的判断也应按照就壁架所说之法来理解。

Coḷakanti yaṃ pattharitvā patto ṭhapīyati; tasmiṃ pana asati kaṭasārake vā taṭṭikāya vā mattikāparibhaṇḍakatāya bhūmiyā vā yattha na dussati, tathārūpāya vālikāya vā ṭhapetuṃ vaṭṭati. Paṃsurajādīsu pana kharabhūmiyaṃ vā ṭhapentassa dukkaṭaṃ. Pattamāḷakaṃ iṭṭhakāhi vā dārūhi vā kātuṃ vaṭṭati[Pg.48]. Pattakuṇḍolikāti mahāmukhakuṇḍasaṇṭhānā bhaṇḍakukkhalikā vuccati. Yo laggeyyāti yattha katthaci laggentassa dukkaṭameva. Cīvaravaṃsepi bandhitvā ṭhapetuṃ na vaṭṭati. Bhaṇḍakaṭṭhapanatthameva vā kataṃ hotu nisīdanasayanatthaṃ vā yattha katthaci mañce vā pīṭhe vā ṭhapentassa dukkaṭaṃ, aññena pana bhaṇḍakena saddhiṃ bandhitvā ṭhapetuṃ vaṭṭati. Aṭaniyaṃ bandhitvā olambetuṃ vā vaṭṭati, bandhitvāpi upari ṭhapetuṃ na vaṭṭatiyeva. Sace pana mañco vā pīṭhaṃ vā ukkhipitvā cīvaravaṃsādīsu aṭṭakachannena ṭhapitaṃ hoti, tattha ṭhapetuṃ vaṭṭati. Aṃsavaddhanakena aṃsakūṭe laggetvā aṅke ṭhapetuṃ vaṭṭati. Chatte bhattapūropi aṃsakūṭe laggitapattopi ṭhapetuṃ na vaṭṭati, bhaṇḍakena pana saddhiṃ bandhitvā vā aṭṭakaṃ katvā vā ṭhapite yo koci ṭhapetuṃ vaṭṭati.

垫布(coḷakanti)是指铺开后用来放置钵的布；若无此布，则可将钵放置在草席、灯心草席上，或放在不会损坏钵的涂过黏土的地上，或类似的沙地上。但若放在尘土等处或粗糙的地面上，则得恶作。钵架(pattamāḷaka)可以用砖或木头制作。“钵环”(pattakuṇḍolikā)是指形如大口罐的器物架。无论将钵挂在何处，都得恶作。也不允许绑在衣竿(cīvaravaṃsa)上放置。无论是在专为放置物品而设，还是用于坐卧的床或椅上放置钵，都得恶作；但若与其他物品捆绑在一起放置，则是允许的。可以将其绑在床脚或椅脚(aṭani)上垂挂，但绑好后放在上面则不允许。但如果床或椅被抬起，像阁楼般搁置在衣竿等处，那么就可以将钵放在上面。可以用肩带将其挂在肩上，放在怀中。不允许将盛满食物的钵或已挂在肩头的钵放在伞上；但若与其他物品捆绑后置于伞上，或在伞上做成架子后放置，则允许放置任何钵。

255. Pattahatthenāti ettha na kevalaṃ yassa patto hatthe, so eva pattahattho, na kevalañca kavāṭameva paṇāmetuṃ na labhati; apica kho pana hatthe vā piṭṭhipāde vā yattha katthaci sarīrāvayave pattasmiṃ sati hatthena vā pādena vā sīsena vā yena kenaci sarīrāvayavena kavāṭaṃ vā paṇāmetuṃ ghaṭikaṃ vā ukkhipituṃ sūciṃ vā kuñcikāya apāpurituṃ na labhati. Aṃsakūṭe pana pattaṃ laggetvā yathāsukhaṃ avāpurituṃ labhati.

255. 此处“手持钵者”(pattahattho)，不仅是指钵在其手上者才是手持钵者，也不仅是不得推开门；而且，当钵在手、足背或身体任何部位时，皆不得以手、足、头或任何身体部位推开门、提起门闩或用钥匙开锁。但若将钵挂在肩头，则可以随意开启。

Tumbakaṭāhanti lābukaṭāhaṃ vuccati, taṃ pariharituṃ na vaṭṭati. Labhitvā pana tāvakālikaṃ paribhuñjituṃ vaṭṭati. Ghaṭikaṭāhepi eseva nayo. Ghaṭikaṭāhanti ghaṭikapālaṃ. Abhuṃ meti utrāsavacanametaṃ. Sabbapaṃsukūlikenāti ettha cīvarañca mañcapīṭhañca paṃsukūlaṃ vaṭṭati, ajjhoharaṇīyaṃ pana dinnakameva gahetabbaṃ.

所谓“葫芦器”(tumbakaṭāha)，即是葫芦钵(lābukaṭāha)，不适合恒常携带。但得到之后，可以暂时使用。陶罐(ghaṭikaṭāha)也是同样的道理。所谓“陶罐”，即是陶钵(ghaṭikapālaṃ)。“我害怕”(abhuṃ me)是表示恐惧的话语。对于“一切皆用粪扫物者”(sabbapaṃsukūlika)，其衣、床、座可以是粪扫物，但食物则必须是他人所施予的。

Calakānīti cabbetvā apaviddhāmisāni. Aṭṭhikānīti macchamaṃsaaṭṭhikāni. Ucchiṭṭhodakanti mukhavikkhālanodakaṃ. Etesu yaṃkiñci pattena nīharantassa dukkaṭaṃ. Pattaṃ paṭiggahaṃ katvā hatthaṃ dhovitumpi na labhati. Hatthadhotapādadhotaudakampi patte ākiritvā nīharituṃ na vaṭṭati. Anucchiṭṭhaṃ suddhapattaṃ ucchiṭṭhahatthena gaṇhituṃ na vaṭṭati, vāmahatthena panettha udakaṃ āsiñcitvā ekaṃ udakagaṇḍusaṃ [Pg.49] gahetvā ucchiṭṭhahatthena gaṇhituṃ vaṭṭati. Ettāvatāpi hi so ucchiṭṭhapatto hoti, hatthaṃ pana bahi udakena vikkhāletvā gahetuṃ vaṭṭati. Macchamaṃsaphalāphalādīni khādanto yaṃ tattha aṭṭhiṃ vā calakaṃ vā chaḍḍetukāmo hoti, taṃ patte ṭhapetuṃ na labhati. Yaṃ pana paṭikhāditukāmo hoti, taṃ patte ṭhapetuṃ labhati. Aṭṭhikakaṇṭakādīni tattheva katvā hatthena luñcitvā khādituṃ vaṭṭati. Mukhato nīhaṭaṃ pana yaṃkiñci puna khāditukāmo hoti, taṃ patte ṭhapetuṃ na labhati. Siṅgiveranāḷikerakhaṇḍāni ḍaṃsitvā puna ṭhapetuṃ labhati.

所谓“残渣”(calakāni)，是指咀嚼后丢弃的食物。所谓“骨头”(aṭṭhikāni)，是指鱼、肉的骨头。所谓“残水”(ucchiṭṭhodaka)，是指漱口水。用钵带走这些东西中的任何一样，得恶作。不得以钵为承器来洗手。洗手、洗脚的水也不得倒入钵中带走。未沾染残食的净钵，不得用已沾染残食的手去拿；但可以用左手往钵中倒水，取一口水后，再用已沾染残食的手去拿，这是允许的。仅凭此举，该钵即已成为残食钵。但手在钵外用水洗净后，是允许拿它的。在吃鱼、肉、水果等时，若想丢弃其中的骨头或残渣，不得将其放入钵中。但若想之后再吃，则可以放入钵中。可将骨、刺等物置于钵中，用手从中取下食物而食。但任何从口中取出的东西，若不想再吃，则不得放入钵中。咬过的姜片、椰子片可以放回钵中。

256. Namatakanti satthakaveṭhanakaṃ pilotikakhaṇḍaṃ. Daṇḍasatthakanti pipphalakaṃ vā aññampi vā yaṃkiñci daṇḍaṃ yojetvā katasatthakaṃ.

256. 所谓“裹布”(namataka)，是指包裹小刀的碎布。所谓“柄刀”(daṇḍasatthaka)，是指剃刀(pipphalaka)，或是指装配了任何杖柄而成的小刀。

Kaṇṇakitā hontīti malaggahitā honti. Kiṇṇena pūretunti kiṇṇacuṇṇena pūretuṃ. Sattuyāti haliddimissakena piṭṭhacuṇṇena. Saritakanti pāsāṇacuṇṇaṃ vuccati; tena pūretuṃ anujānāmīti attho. Madhusitthakena sāretunti madhusitthakena makkhetuṃ. Saritakaṃ paribhijjatīti taṃ makkhitamadhusitthakaṃ bhijjati. Saritasipāṭikanti madhusitthakapilotikaṃ; satthakosakasipāṭiyā pana saritasipāṭikāya anulomāti kurundiyaṃ vuttaṃ. Kathinanti nisseṇimpi tattha attharitabbakaṭasārakakilañjānaṃ aññatarampi. Kathinarajjunti yāya dupaṭṭacīvaraṃ sibbantā kathine cīvarampi bandhanti. Kathinaṃ nappahotīti dīghassa bhikkhuno pamāṇena kataṃ kathinaṃ; tattha rassassa bhikkhuno cīvaraṃ patthariyamānaṃ nappahoti, antoyeva hoti; daṇḍake na pāpuṇātīti attho. Daṇḍakathinanti tassa majjhe itarassa bhikkhuno pamāṇena aññaṃ nisseṇiṃ bandhituṃ anujānāmīti attho.

“有污渍”是指被污垢所染或生锈。“用酵母填塞”是指用酵母粉来填塞。“用谷粉”是指用混合了姜黄的谷粉。“Saritaka”是指石粉；意思是允许用它来填塞。“用蜜蜡涂抹”就是指用蜜蜡来涂抹。“涂抹的蜜蜡会碎裂”是指那涂抹的蜜蜡会碎裂。“蜜蜡布袋”是指涂抹蜜蜡的布袋；但在《古仑谛》中说，刀鞘袋与涂抹蜜蜡的布袋相顺。“迦絺那”是指迦絺那衣架，或是在那里铺开的席子或草垫之类。“迦絺那绳”是指缝制双层衣时，将衣绑在迦絺那衣架上的绳子。“迦絺那衣架不适用”是指为高个比丘的尺寸制作的迦絺那衣架，矮个比丘铺展其衣时，衣架不适用，（衣）只在中间，够不着横杆的意思。“支架迦絺那(daṇḍakathina)”的意思是，允许在那个衣架中间，按照另一位比丘的尺寸再绑一个迦絺那衣架。

Bidalakanti daṇḍakathinappamāṇena kaṭasārakassa pariyante paṭisaṃharitvā duguṇakaraṇaṃ. Salākanti dupaṭṭacīvarassa antare pavesanasalākaṃ. Vinandhanarajjunti mahānisseṇiyā saddhiṃ khuddakaṃ nisseṇiṃ vinandhituṃ rajjuṃ. Vinandhanasuttanti khuddakanisseṇiyā cīvaraṃ vinandhituṃ suttakaṃ. Vinandhitvā cīvaraṃ sibbetunti tena suttakena tattha cīvaraṃ vinandhitvā sibbituṃ. Visamā hontīti kāci khuddakā honti, kāci mahantā. Kaḷimbhakanti pamāṇasaññākaraṇaṃ yaṃkiñci tālapaṇṇādiṃ. Moghasuttakanti vaḍḍhakīnaṃ dārūsu [Pg.50] kāḷasuttena viya haliddisuttena saññākaraṇaṃ. Aṅguliyā paṭiggaṇhantīti sūcimukhaṃ aṅguliyā paṭicchanti. Paṭiggahanti aṅgulikosakaṃ.

“比达拉卡(bidalaka)”是指将席子的边缘按支架迦絺那(daṇḍakathina)的尺寸折回，使其成为双层。“萨拉卡(salāka)”是指插入双层衣之间的签子。“维难达那拉朱(vinandhanarajju)”是指用以将小迦絺那衣架与大迦絺那衣架绑在一起的绳索。“维难达那苏塔(vinandhanasutta)”是指用以将衣绑在小迦絺那衣架上的细绳。“绑好衣后缝制”是指用那细绳将衣绑在小迦絺那衣架上后缝制。“不平整”是指（针脚间距）有些窄，有些宽。“卡林巴卡(kaḷimbhaka)”是指任何用来作尺寸标记的东西，如棕榈叶等。“莫伽苏塔卡(moghasuttaka)”是指像木匠在木头上用墨线作标记一样，用姜黄线来作标记。“用手指接住”是指用手指护住针尖。“接住物(paṭiggaha)”是指指套。

257. Āvesanavitthakaṃ nāma yaṃkiñci pāticaṅkoṭakādi. Uccavatthukanti paṃsuṃ ākiritvā uccavatthukaṃ kātuṃ anujānāmīti attho. Ogumphetvā ullittāvalittaṃ kātunti chadanaṃ odhunitvā ghanadaṇḍakaṃ katvā anto ceva bahi ca mattikāya limpitunti attho. Goghaṃsikāyāti veḷuṃ vā rukkhadaṇḍaṃ vā antokatvā tena saddhiṃ saṅgharitunti attho. Bandhanarajjunti tathā saṅgharitassa bandhanarajjuṃ.

257. “作坊附属物”(Āvesanavitthakaṃ)是指任何钵架等物。“高地基”(Uccavatthuka)是“我允许撒上泥土，做成高地基”之意。“覆盖后涂抹”(Ogumphetvā ullittāvalittaṃ kātuṃ)是“抖实屋顶，做成坚固的骨架，于内外涂抹泥土”之意。“牛颔”(Goghaṃsikā)是“将竹子或木棍置于内部，与之一同卷折”之意。“绑绳”(Bandhanarajju)是指如此卷折之物的捆绑绳索。

258. Kaṭacchuparissāvanaṃ nāma tīsu daṇḍakesu vinandhitvā kataṃ.

258. “匙滤”(Kaṭacchuparissāvanaṃ)是指绑在三根小棍上制成的。

259. Yo na dadeyyāti aparissāvanakasseva yo na dadāti, tassa āpatti. Yo pana attano hatthe parissāvane vijjamānepi yācati, tassa na akāmā dātabbaṃ. Daṇḍaparissāvananti rajakānaṃ khāraparissāvanaṃ viya catūsu pādesu baddhanisseṇikāya sāṭakaṃ bandhitvā majjhedaṇḍake udakaṃ āsiñcitabbaṃ, taṃ ubhopi koṭṭhāse pūretvā parissavati. Ottharakaṃ nāma yaṃ udake ottharitvā ghaṭakena udakaṃ gaṇhanti, tañhi catūsu daṇḍakesu vatthaṃ bandhitvā udake cattāro khāṇuke nikhaṇitvā tesu bandhitvā sabbapariyante udakato mocetvā majjhe ottharitvā ghaṭena udakaṃ gaṇhanti. Makasakuṭikāti cīvarakuṭikā vuccati.

259. “不给者”(Yo na dadeyya)是指，若不给没有滤水器者，便有过失。然而，若有人自己手中有滤水器却仍来乞求，则不必违心给予。“杖滤”(Daṇḍaparissāvanaṃ)就像洗衣工的碱液滤器一样，在绑于四足的架子上绑一块布，将水倒在中间的棍子上，水注满两边后便会过滤。“铺展滤”(Ottharakaṃ)是指将布铺在水上，用小罐子取水。即在四根小棍上绑一块布，在水中打下四根桩，将棍子绑在桩上，使其所有边缘都离开水面，中间下沉，然后用罐子取水。“蚊孤邸”(Makasakuṭikā)被称为“衣孤邸”(cīvarakuṭikā)。

260. Abhisannakāyāti semhādidosussannakāyā. Aggaḷavaṭṭi nāma dvārabāhāya samappamāṇoyeva aggaḷatthambho vuccati, yattha tīṇi cattāri chiddāni katvā sūciyo denti. Kapisīsakaṃ nāma dvārabāhaṃ vijjhitvā tattha pavesito aggaḷapāsako vuccati. Sūcikāti tattha majjhe chiddaṃ katvā pavesitā. Ghaṭikāti upari yojitā. Maṇḍalikaṃ kātunti nīcavatthukaṃ cinituṃ. Dhūmanettanti dhūmanikkhamanachiddaṃ. Vāsetunti gandhena vāsetuṃ. Udakaṭṭhānanti udakatthapanaṭṭhānaṃ. Tattha ghaṭena udakaṃ ṭhapetvā sarāvakena vaḷañjetabbaṃ. Koṭṭhakoti dvārakoṭṭhako.

260. “身有疾者”(abhisannakāya)是指身有多痰等过患者。“门闩柱”(aggaḷavaṭṭi)是指与门框等高的门闩柱，其上凿有三四个孔以插入门闩。“猴头”(kapisīsaka)是指穿透门框后插入的门闩套。“小门闩”(sūcikā)是指在门闩套中间凿孔后插入者。“大门闩”(ghaṭikā)是指安装于上方者。“做成圆形的”(maṇḍalikaṃ kātuṃ)是指建造低矮的地基。“烟管”(dhūmanetta)是指排烟的孔。“熏”(vāsetuṃ)是指用香气熏。“储水处”(udakaṭṭhāna)是指放置水的地方。在那里用罐子装水，并用小碗取用。“门楼”(koṭṭhaka)是指门楼。

261. Tisso [Pg.51] paṭicchādiyoti ettha jantāgharapaṭicchādi ca udakapaṭicchādi ca parikammaṃ karontasseva vaṭṭati, sesesu abhivādanādīsu na vaṭṭati. Vatthapaṭicchādi sabbakammesu vaṭṭati. Udakaṃ na hotīti nhānodakaṃ na hoti.

261. “三种遮蔽物”(tisso paṭicchādiyo)于此，仅在作准备工作时，才适合使用蒸浴室遮蔽物(jantāgharapaṭicchādi)和水边遮蔽物(udakapaṭicchādi)；在其他如致敬等情况下则不适合。衣物遮蔽物(vatthapaṭicchādi)则适用于一切行为。“没有水”(udakaṃ na hoti)是指没有洗澡水。

262. Tulanti paṇṇikānaṃ viya udakaubbāhanakatulaṃ. Karakaṭako vuccati goṇe vā yojetvā hatthehi vā gahetvā dīghavarattādīhi ākaḍḍhanayantaṃ. Cakkavaṭṭakanti arahaṭaghaṭiyantaṃ. Cammakhaṇḍaṃ nāma tulāya vā karakaṭake vā yojetabbakaṃ cammabhājanaṃ. Pākaṭā hotīti aparikkhittā hoti. Udakapuñchanīti daṇḍamayāpi visāṇamayāpi dārumayāpi vaṭṭati, tassā asati coḷakenāpi udakaṃ paccuddharituṃ vaṭṭati.

262. “吊杆”(tulā)是指像菜农所用的那种提水吊杆。“卷车”(karakaṭaka)是指或套上牛，或用手握持，以长绳等来拉动的机械。“水车”(cakkavaṭṭaka)是指带有水斗的汲水轮(arahaṭaghaṭiyanta)。“皮囊”(cammakhaṇḍa)是指可系于吊杆或卷车上的皮革容器。“显露”(pākaṭā)是指没有被围绕。“刮水具”(udakapuñchanī)象牙制、角制或木制的都可以。如果没有，用一块布来除去水也允许。

263. Udakamātikanti udakassa āgamanamātikaṃ. Nillekhajantāgharaṃ nāma āviddhapakkhapāsakaṃ vuccati, gopānasīnaṃ upari maṇḍale pakkhapāsake ṭhapetvā katakūṭacchadanassetaṃ nāmaṃ. Cātumāsaṃ nisīdanenāti nisīdanena cattāro māse na vippavasitabbanti attho.

263. “水道”(udakamātikā)是指水的来源渠道。“无线纹蒸浴室”(nillekhajantāghara)被称为有环绕的鸭翅形屋脊瓦的蒸浴室，这是指将鸭翅形屋脊瓦置于椽木上方的圆形中而造成的尖顶屋顶的名称。“用尼师坛四个月”(cātumāsaṃ nisīdanena)意指四个月不离开尼师坛而住。

264. Pupphābhikiṇṇesūti pupphehi santhatesu. Namatakaṃ nāma eḷakalomehi kataṃ avāyimaṃ cammakhaṇḍaparihārena paribhuñjitabbaṃ. Āsittakūpadhānaṃ nāma tambalohena vā rajatena vā katāya peḷāya etaṃ adhivacanaṃ, paṭikkhittattā pana dārumayāpi na vaṭṭati. Maḷorikāti daṇḍadhārako vuccati. Yaṭṭhiādhārakapaṇṇādhārakapacchikapiṭṭhānipi ettheva paviṭṭhāni. Ādhārakasaṅkhepagamanato hi paṭṭhāya chiddaṃ viddhampi aviddhampi vaṭṭatiyeva. Ekabhājaneti ettha sace eko bhikkhu bhājanato phalaṃ vā pūvaṃ vā gahetvā gacchati, tasmiṃ apagate itarassa sesakaṃ bhuñjituṃ vaṭṭati. Itarassāpi tasmiṃ khīṇe puna gahetuṃ vaṭṭati.

264. “于花遍撒处”(Pupphābhikiṇṇesu)是于花铺陈处。“毛毡”(Namataka)是指用羊毛制成的非织物，应以皮革镶边后使用。“唾壶架”(Āsittakūpadhāna)是用铜或银所制篮子的名称，但因已被禁止，所以木制的也不允许。“马罗利卡”(Maḷorikā)被称为杖架。杖架、叶架、篮背也包含于此。自从被归入“支架”一类，有孔的、穿孔的或环孔的（支圈）就都允许使用。“于一器中”(Ekabhājane)：在此，若一比丘从容器中取了水果或糕点后离开，在他走后，另一位比丘可以食用剩余部分。当后者吃完所取之物，还可以再取。

265. Aṭṭhahaṅgehīti ettha ekekenapi aṅgena samannāgatassa antosīmāya vā nissīmaṃ gantvā nadīādīsu vā nikkujjituṃ vaṭṭatiyeva. Evaṃ nikkujjite pana patte tassa gehe koci deyyadhammo na gahetabbo [Pg.52] – ‘‘asukassa gehe bhikkhaṃ mā gaṇhitthā’’ti aññesu vihāresupi pesetabbaṃ. Ukkujjanakāle pana yāvatatiyaṃ yācāpetvā hatthapāsaṃ vijahāpetvā ñattidutiyakammena ukkujjitabbo.

265. “具足八支”(Aṭṭhahaṅgehi)：在此，对具足（八支中）任何一支的优婆塞，允许在界内、或去到界外、或在河中等处，（对其）行覆钵。然而，当钵被如此覆下后，不可再从其家接受任何供养物，并且应传信至其他寺院：“勿到某某家乞食”。至于扶起钵时，则应令其请求三次，离开僧团的伸手所及(hatthapāsa)之处，然后以白二羯磨(ñattidutiyakamma)扶起。

268. Purakkhatvāti aggato katvā. Saṃharantūti saṃhariyantu. Celapaṭikanti celasantharaṃ. So kira ‘‘sace ahaṃ puttaṃ lacchāmi, akkamissati me bhagavā celapaṭika’’nti iminā ajjhāsayena santhari, abhabbo cesa puttalābhāya; tasmā bhagavā na akkami. Yadi akkameyya, pacchā puttaṃ alabhanto ‘‘nāyaṃ sabbaññū’’ti diṭṭhiṃ gaṇheyya. Idaṃ tāva bhagavato anakkamane kāraṇaṃ. Yasmā pana bhikkhūpi ye ajānantā akkameyyuṃ, te gihīnaṃ paribhūtā bhaveyyuṃ; tasmā bhikkhū paribhavato mocetuṃ sikkhāpadaṃ paññapesi. Idaṃ sikkhāpadapaññāpane kāraṇaṃ.

268. “置于前”(Purakkhatvā)是置于前方。“愿彼等收拾”(Saṃharantū)是应当被收拾。“衣铺”(Celapaṭikaṃ)是铺开的衣物。据说，他怀着“若我得子，世尊(bhagavā)即会踩过我的衣铺”此一意图而铺下衣物，但他无缘得子，因此世尊没有踩上去。倘若世尊踩了，而他后来没有得到儿子，就会生起“此人非一切知者”的邪见。这便是世尊不踩上去的原因。此外，由于若有不知情的比丘踩上去，他们会受到在家人轻视，因此为了使比丘们免于轻视，世尊制定了此学处(sikkhāpada)。这便是制定此学处的原因。

Maṅgalatthāya yāciyamānenāti apagatagabbhā vā hotu garugabbhā vā, evarūpesu ṭhānesu maṅgalatthāya yāciyamānena akkamituṃ vaṭṭati. Dhotapādakaṃ nāma pādadhovanaṭṭhāne dhotehi pādehi akkamanatthāya paccattharaṇaṃ atthataṃ hoti, taṃ akkamituṃ vaṭṭati.

“为求吉祥而被请求时”：无论对方是已流产、刚分娩或身怀重孕，在这些情况下，为求吉祥而被请求时，允许踩踏。“净足物”：指在洗脚处，为了让洗净的脚踩踏而铺设的铺垫物，允许踩踏它。

269. Katakaṃ nāma padumakaṇṇikākāraṃ pādaghaṃsanatthaṃ kaṇṭake uṭṭhāpetvā kataṃ. Taṃ vaṭṭaṃ vā hotu caturassādibhedaṃ vā, bāhulikānuyogattā paṭikkhittameva, neva paṭiggahetuṃ na paribhuñjituṃ vaṭṭati. Sakkharāti pāsāṇo vuccati; pāsāṇapheṇakopi vaṭṭati. Vidhūpananti vījanī vuccati. Tālavaṇṭaṃ pana tālapaṇṇehi vā kataṃ hotu veḷudantavilīvehi vā morapiñchehi vā cammavikatīhi vā sabbaṃ vaṭṭati. Makasabījanī dantamayavisāṇamayadaṇḍakāpi vaṭṭati, vākamayabījaniyā ketakapārohakuntālapaṇṇādimayāpi saṅgahitā.

269. “磨脚器（kataka）”：指形状像莲蓬，为摩擦双脚而做出突起的器具。无论是圆形或方形等，因其导向奢侈，故被禁止，不应接受，也不应使用。“石（sakkharā）”：指石头；浮石也允许使用。“拂扇（vidhūpana）”：指扇子。至于“多罗扇（tālavaṇṭa）”，无论是用多罗叶、竹篾、象牙条、孔雀羽毛或经过处理的皮革制成，皆允许使用。“驱蚊扇（makasabījanī）”：象牙制、角制或丹达吉（daṇḍakī）也允许；以树皮纤维扇为例，也涵盖了由露兜树根、嫩芽、弯叶等制成的扇子。

270. Gilānassa chattanti ettha yassa kāyaḍāho vā pittakopo vā hoti, cakkhu vā dubbalaṃ, añño vā koci ābādho vinā chattena uppajjati, tassa gāme vā araññe vā chattaṃ vaṭṭati. Vasse pana cīvaraguttatthaṃ vāḷamigacorabhayesu ca attaguttatthampi vaṭṭati. Ekapaṇṇacchattaṃ pana sabbattheva vaṭṭati.

270. 关于“病人的伞”：此处是说，若某人身体发烧或胆汁失调，或视力衰弱，或无伞则会引发任何其他疾病，那么他在村庄或林野中，允许使用伞。再者，在雨季，为了保护衣，以及在有猛兽和盗贼的危险时，为了保护自己，也允许使用。而单叶伞或扇子则在一切处都允许。

Asissāti [Pg.53] asi assa. Vijjotalatīti vijjotati. Daṇḍasammutinti ettha pamāṇayutto catuhatthoyeva daṇḍo sammannitvā dātabbo. Tato ūnātiritto vināpi sammutiyā sabbesaṃ vaṭṭati. Sikkā pana agilānassa na vaṭṭati, gilānassāpi sammannitvāva dātabbā.

“Asissā”是“他的刀（asi assa）”。“Vijjotalati”是“闪耀（vijjotati）”。关于“杖的认可”：此处，应认可并给予一根符合标准、长四肘的杖。比此短或长的，即使未经认可，对所有比丘也允许。然而，吊索对无病者不允许，对病人也必须经认可后才能给予。

273. Romanthakassāti ettha ṭhapetvā romanthakaṃ sesānaṃ āgataṃ uggāraṃ mukhe sandhāretvā gilantānaṃ āpatti. Sace pana asandhāritameva paragalaṃ gacchati, vaṭṭati.

273. 关于“反刍者”：此处，除了反刍者，其余的人若将嗳出的食物含在口中再吞咽，则有罪过。但如果未经含着就直接下咽，则是允许的。

Yaṃ diyyamānanti yaṃ dāyakehi diyyamānaṃ paṭiggahitabhājanato bahi patitaṃ, taṃ bhikkhunā sāmaṃ gahetvā paribhuñjituṃ anujānāmīti attho. Idaṃ bhojanavagge vaṇṇitameva.

“任何被施予的”意谓：“由施者所施予，而从已接受的容器外掉落之物，我允许比丘自己拾取并食用。”此事已在食物品中解释。

274. Kuppaṃ karissāmīti saddaṃ karissāmi. Nakhādīhi nakhacchedane āpatti natthi, anurakkhaṇatthaṃ pana nakhacchedanaṃ anuññātaṃ. Vīsatimaṭṭhanti vīsatipi nakhe likhitamaṭṭhe kārāpenti. Malamattanti nakhato malamattaṃ apakaḍḍhituṃ anujānāmīti attho.

274. “我将要扰动”即“我将要发出声响”。用指甲等物修剪指甲没有过失；但为了保护，允许使用剪指甲的工具。“二十个磨光”是说，他们让人将二十个指（趾）甲刮净磨光。“仅是污垢”意谓：“我允许仅从指甲中清除污垢。”

275. Khurasipāṭikanti khurakosakaṃ. Massuṃ kappāpentīti kattariyā massuṃ chedāpenti. Massuṃ vaḍḍhāpentīti massuṃ dīghaṃ kārenti. Golomikanti hanukamhi dīghaṃ katvā ṭhapitaṃ eḷakamassu vuccati. Caturassakanti catukoṇaṃ. Parimukhanti ure lomasaṃharaṇaṃ. Aḍḍhadukanti udare lomarājiṭṭhapanaṃ. Āpatti dukkaṭassāti massukappāpanādīsu sabbattha āpatti dukkaṭassa. Ābādhappaccayā sambādhe lomanti gaṇḍavaṇarudhiādiābādhappaccayā. Kattarikāyāti gaṇḍavaṇarudhisīsarogābādhappaccayā. Sakkharādīhi nāsikālomaggāhāpane āpatti natthi. Anurakkhaṇatthaṃ pana saṇḍāso anuññāto. Na bhikkhave palitaṃ gāhāpetabbanti ettha yaṃ bhamukāya vā nalāṭe vā dāṭhikāya vā uggantvā bībhacchaṃ ṭhitaṃ, tādisaṃ lomaṃ palitaṃ vā apalitaṃ vā gāhāpetuṃ vaṭṭati.

275. “剃刀袋”即剃刀盒。“让人整理胡须”是说让人用剪刀修剪胡须。“让人留长胡须”是说让人把胡须留长。“牛须(golomika)”是说在下巴处留长并保持的山羊胡。“四方形”即四角形胡须。“环口”是说在胸前整理毛发。“半月形”是说在腹部保留一列体毛。“犯恶作”是说在让人整理胡须等一切情况中，都犯恶作。“因病缘在障碍处（修剪）毛发”是说因疖、大疮、小疮等病缘。“用剪刀”是说因疖、大疮、小疮、头疾等病缘。用石子等物让人拔除鼻毛没有过失。但为了保护，允许使用镊子。“诸比丘，不应让人拔白发”：于此，若毛发长在眉毛、额头或犬齿处而令人厌恶，则允许让人拔除此等毛发，无论其为白的或非白的。

277. Kaṃsapattharikāti kaṃsabhaṇḍavāṇijā. Bandhanamattanti vāsikattarayaṭṭhiādīnaṃ bandhanamattaṃ.

277. “铜器贩”即铜器商人。“仅是捆缚”是说仅是捆缚斧、刀、杖等物。

278. Na [Pg.54] bhikkhave akāyabandhanenāti ettha abandhitvā nikkhamantena yattha sarati, tattha bandhitabbaṃ. Āsanasālāya bandhissāmīti gantuṃ vaṭṭati. Saritvā yāva na bandhati, na tāva piṇḍāya caritabbaṃ. Kalābukaṃ nāma bahurajjukaṃ. Deḍḍubhakaṃ nāma udakasappasīsasadisaṃ. Murajaṃ nāma murajavaṭṭisaṇṭhānaṃ veṭhetvā kataṃ. Maddavīṇaṃ nāma pāmaṅgasaṇṭhānaṃ. Īdisañhi ekampi na vaṭṭati, pageva bahūni. Paṭṭikaṃ sūkarantakanti ettha pakativītā vā macchakaṇṭakavāyimā vā paṭṭikā vaṭṭati, sesā kuñjaracchikādibhedā na vaṭṭanti. Sūkarantakaṃ nāma kuñjikākosakasaṇṭhānaṃ hoti. Ekarajjukaṃ pana muddikakāyabandhanañca sūkarantakaṃ anulometi. Anujānāmi bhikkhave murajaṃ maddavīṇanti idaṃ dasāsuyeva anuññātaṃ. Pāmaṅgadasā cettha catunnaṃ upari na vaṭṭati. Sobhaṇaṃ nāma veṭhetvā mukhavaṭṭisibbanaṃ. Guṇakaṃ nāma mudiṅgasaṇṭhānena sibbanaṃ; evaṃ sibbitā hi antā thirā honti. Pavanantoti pāsanto vuccati.

278. “诸比丘，不应不系腰带”：此处是说，未系腰带而出外者，一想起来，就应在彼处系上。可以想着“我将在坐堂系腰带”而去。想起后，只要还未系上，就不应去乞食。“伽拉布伽”(Kalābuka)是多股绳腰带。“德杜巴伽”(Deḍḍubhaka)是形如水蛇头的腰带。“穆罗阇”(Muraja)是缠绕成鼓形的腰带。“玛达维那”(Maddavīṇa)是凿子形(pāmaṅga)的腰带。这样的腰带，一条尚且不许，何况多条。关于“带板”与“猪肠式”：此处，平织的或鱼骨纹编织的带板是允许的，其余如象眼等类别则不允许。“猪肠式”(Sūkarantaka)腰带形如钥匙袋。而单绳腰带和葡萄果形腰带则随顺于猪肠式腰带。“诸比丘，我允许穆罗阇和玛达维那”：这仅在穗边处被允许。此处的凿子形(pāmaṅga)穗边，四股以上则不许。“庄严缝”(Sobhaṇa)是缠绕后缝合其边口。“古那伽”(Guṇaka)是以“穆丁伽”(mudiṅga)鼓的形状缝合；如此缝合，其末端会很牢固。“波婆南多”(Pavananta)即所谓的“绳圈之末端”(pāsanta)。

280. Hatthisoṇḍakaṃ nāma nābhimūlato hatthisoṇḍasaṇṭhānaṃ olambakaṃ katvā nivatthaṃ coḷikaitthīnaṃ nivāsanaṃ viya. Macchavāḷakaṃ nāma ekato dasantaṃ ekato pāsantaṃ olambetvā nivatthaṃ. Catukaṇṇakaṃ nāma upari dve, heṭṭhato dveti evaṃ cattāro kaṇṇe dassetvā nivatthaṃ. Tālavaṇṭakaṃ nāma tālavaṇṭākārena sāṭakaṃ olambetvā nivāsanaṃ. Satavalikaṃ nāma dīghasāṭakaṃ anekakkhattuṃ obhañjitvā ovaṭṭikaṃ karontena nivatthaṃ, vāmadakkhiṇapassesu vā nirantaraṃ valiyo dassetvā nivatthaṃ. Sace pana jāṇuto paṭṭhāya ekā vā dve vā valiyo paññāyanti, vaṭṭati.

280. “象鼻式”(Hatthisoṇḍaka)是指从肚脐根部做出象鼻形状垂下而穿，如同朱罗国(Coḷa)女人的穿着。“鱼尾式”(Macchavāḷaka)是指穿着时，一边垂下衣缘，一边垂下系带末端。“四角式”(Catukaṇṇaka)是指穿着时，上方露出两角，下方露出两角，如此显露四角。“棕榈扇式”(Tālavaṇṭaka)是指将衣物如棕榈扇的形状垂下而穿。“百褶式”(Satavalika)是指将长衣多次折叠成圆形而穿，或在左右两侧连续显露褶皱而穿。但如果从膝盖起仅出现一两道褶皱，则是允许的。

Saṃvelliyaṃ nivāsentīti mallakammakārādayo viya kacchaṃ bandhitvā nivāsenti; evaṃ nivāsetuṃ gilānassapi maggappaṭipannassapi na vaṭṭati. Yampi maggaṃ gacchantā ekaṃ vā dve vā koṇe ukkhipitvā antaravāsakassa upari laggenti, anto vā ekaṃ kāsāvaṃ tathā nivāsetvā bahi aparaṃ nivāsenti, sabbaṃ na vaṭṭati. Gilāno pana anto kāsāvassa ovaṭṭikaṃ dassetvā aparaṃ upari nivāsetuṃ labhati. Agilānena dve nivāsentena saguṇaṃ [Pg.55] katvā nivāsetabbāni. Iti yañca idha paṭikkhittaṃ, yañca sekhiyavaṇṇanāyaṃ; taṃ sabbaṃ vajjetvā nibbikāraṃ timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetabbaṃ. Yaṃkiñci vikāraṃ karonto dukkaṭā na muccati. Na bhikkhave gihipārutaṃ pārupitabbanti evaṃ paṭikkhittaṃ gihipārutaṃ apārupitvā, ubho kaṇṇe samaṃ katvā pārupanaṃ parimaṇḍalapārupanaṃ nāma, taṃ pārupitabbaṃ.

“卷绕而穿”是说像摔跤手、劳工等那样扎起腰布而穿；如此穿着，对病人或行路者皆不适合。行路时，撩起下衣的一角或两角搭在上面，或在内里如此穿着一件袈裟，外面再穿另一件，这一切皆不适合。但病人可在袈裟内显露一圈，再于其上穿另一件。无病者若穿两件，应重叠穿着。总之，凡在此处所禁止的，以及在《众学法释义》中所禁止的，皆应舍离，应无变样地、周正地穿着，覆盖三轮。凡作任何不如法之穿着者，不离恶作。“诸比丘，不应如在家人般披覆”，对于这般所禁止的在家人披覆方式，不应披覆；应将两边衣角对齐而披覆，此名为“周正披覆”，应如是披覆。

Tattha yaṃkiñci setapaṭapārutaṃ paribbājakapārutaṃ ekasāṭakapārutaṃ soṇḍapārutaṃ antepurikapārutaṃ mahājeṭṭhakapārutaṃ kuṭipavesakapārutaṃ brāhmaṇapārutaṃ pāḷikārakapārutanti evamādi parimaṇḍalalakkhaṇato aññathā pārutaṃ, sabbametaṃ gihipārutaṃ nāma. Tasmā yathā setapaṭā aḍḍhapālakanigaṇṭhā pārupanti, yathā ca ekacce paribbājakā uraṃ vivaritvā dvīsu aṃsakūṭesu pāvuraṇaṃ ṭhapenti, yathā ca ekasāṭakā manussā nivatthasāṭakassa ekenantena piṭṭhiṃ pārupitvā ubho kaṇṇe ubhosu aṃsakūṭesu ṭhapenti, yathā ca surāsoṇḍādayo sāṭakena gīvaṃ parikkhipantā ubho ante udare vā olambenti; piṭṭhiyaṃ vā khipanti, yathā ca antepurikāyo akkhitārakamattaṃ dassetvā oguṇṭhikaṃ pārupanti, yathā ca mahājeṭṭhā dīghasāṭakaṃ nivāsetvā tasseva ekenantena sakalasarīraṃ pārupanti, yathā ca kassakā khettakuṭiṃ pavisantā sāṭakaṃ paliveṭhetvā upakacchake pakkhipitvā tasseva ekenantena sarīraṃ pārupanti, yathā ca brāhmaṇā ubhinnaṃ upakacchakānaṃ antarena sāṭakaṃ pavesetvā aṃsakūṭesu pakkhipanti, yathā ca pāḷikārako bhikkhu ekaṃsapārupanena pārutaṃ vāmabāhuṃ vivaritvā cīvaraṃ aṃsakūṭaṃ āropeti; evaṃ apārupitvā sabbepi ete aññe ca evarūpe pārupanadose vajjetvā nibbikāraṃ parimaṇḍalaṃ pārupitabbaṃ. Tathā apārupitvā ārāme vā antaraghare vā anādarena yaṃkiñci vikāraṃ karontassa dukkaṭaṃ.

于此，任何白衣之披覆法、遍行者之披覆法、单衣者之披覆法、饮酒者之披覆法、宫中女人之披覆法、大木匠之披覆法、入田舍孤邸者之披覆法、婆罗门之披覆法、整僧列者之披覆法等，凡是异于周正相的披覆法，这一切都名为在家披覆法。因此，如白衣派半裸尼乾子般披覆，如某些遍行者般敞开胸膛将披覆物置于双肩端，如单衣之人用所穿之衣的一端覆盖后背，将两角置于双肩端，如饮酒者等用衣物围绕脖颈，将两端垂于腹前或甩于背后，如宫中女人蒙头披覆仅露出眼睛，如大木匠穿着长衣再用其一端包裹全身，如农夫进入田舍孤邸时将衣物卷起夹于腋下再用其一端包裹身体，如婆罗门将衣物从两腋下穿过搭于双肩端，如整僧列比丘于偏袒一肩披覆之际，敞开已覆盖的左臂将衣置于肩端上——应舍离所有此等及其他如是之披覆过失，而应无矫饰、周正地披覆。若不如是披覆，而在寺内或俗家中，因不敬而作任何矫饰者，得恶作。

281. Muṇḍavaṭṭīti yathā rañño kuhiñci gacchato parikkhārabhaṇḍavahanamanussāti adhippāyo. Antarākājanti majjhe laggetvā dvīhi vahitabbabhāraṃ.

281. “剃头仆”(Muṇḍavaṭṭī)，意指如同国王出行时搬运其资具物品的人。“中杠”(antarākāja)，意指将重物挂在中间，由两人抬运的担子。

282. Acakkhussanti [Pg.56] cakkhūnaṃ hitaṃ na hoti; parihāniṃ janeti. Nacchādetīti na ruccati. Aṭṭhaṅgulaparamanti manussānaṃ pamāṇaṅgulena aṭṭhaṅgulaparamaṃ. Atimaṭāhakanti atikhuddakaṃ.

282. “不利于眼”：于眼无益，令其衰退。“不悦人意”：不喜。“最多八指”：以人的标准指量，最长为八指。“过小”：非常小。

283. Dāyaṃ ālimpentīti tiṇavanādīsu aggiṃ denti. Paṭagginti paṭiaggiṃ. Parittanti appaharitakaraṇena vā parikhākhaṇanena vā parittāṇaṃ. Ettha pana anupasampanne sati sayaṃ aggiṃ dātuṃ na labhati, asati aggimpi dātuṃ labhati, bhūmiṃ tacchetvā tiṇānipi harituṃ, parikhampi khaṇituṃ, allasākhaṃ bhañjitvāpi aggiṃ nibbāpetuṃ labhati, senāsanaṃ pattaṃ vā appattaṃ vā tathā nibbāpetuṃ labhatiyeva. Udakena pana kappiyeneva labhati, na itarena.

283. “焚烧林苑”：在草丛、树林等处放火。“逆火”：反火。“防护”：通过清理出无草木的隔离带或挖掘壕沟来提供保护。于此，若有未受具足戒者在场，比丘自己不得放火；若无，则允许放火、平整土地、清除草木、挖掘壕沟，或折断湿润的树枝来灭火。无论火势是否已蔓延至住处，都允许如此灭火。但若用水，则只能使用无生物之净水，不得使用其他水。

284. Sati karaṇīyeti sukkhakaṭṭhādiggahaṇakicce sati. Porisiyanti purisappamāṇaṃ. Āpadāsūti vāḷamigādayo vā disvā maggamūḷho vā disā oloketukāmo hutvā davaḍāhaṃ vā udakoghaṃ vā āgacchantaṃ disvā evarūpāsu āpadāsu atiuccampi rukkhaṃ ārohituṃ vaṭṭati.

284. “有事要办时”：有拾取干柴等事务时。“一人高”：一个人的高度。“在危难时”：例如看见猛兽等，或迷失道路而想察看方向，或看见森林大火或洪水袭来，在如是危难情况下，允许攀爬即便是非常高的树。

285. Kalyāṇavākkaraṇāti madhurasaddā. Chandaso āropemāti vedaṃ viya sakkatabhāsāya vācanāmaggaṃ āropema. Sakāya niruttiyāti ettha sakā nirutti nāma sammāsambuddhena vuttappakāro māgadhiko vohāro.

285. “声音优美者”：声音甜美的人。“将之纳入韵律”：我们愿如《吠陀》一般，将其改编为梵语的念诵体。“用自己的方言”：于此，“自己的方言”是指正自觉者所说的那种摩揭陀方言。

286. Lokāyataṃ nāma sabbaṃ ucchiṭṭhaṃ, sabbaṃ anucchiṭṭhaṃ, seto kāko, kāḷo bako; iminā ca iminā ca kāraṇenāti evamādiniratthakakāraṇapaṭisaṃyuttaṃ titthiyasatthaṃ.

286. “顺世论”：一种外道的学说，它与诸如“一切皆是残食，一切皆非残食；乌鸦是白的，白鹭是黑的；由于此因及彼因……”之类的无义理由相应。

288. Antarā ahosīti antaritā ahosi paṭicchannā.

288. “在中间”：被间隔、被遮蔽。

289. Ābādhappaccayāti yassa ābādhassa lasuṇaṃ bhesajjaṃ; tappaccayāti attho.

289. “因病缘”：对于某种以蒜为药的疾病，以此为缘由的意思。

290. Passāvapādukanti ettha pādukā iṭṭhakāhipi silāhipi dārūhipi kātuṃ vaṭṭati. Vaccapādukāyapi eseva nayo. Pariveṇanti vaccakuṭiparikkhepabbhantaraṃ.

290. “小便处踏板”：此处的踏板，允许用砖、石或木制作。“大便处踏板”也是同样的道理。“周围”：厕所围栏之内的区域。

293. Yathādhammo [Pg.57] kāretabboti dukkaṭavatthumhi dukkaṭena pācittiyavatthumhi pācittiyena kāretabbo. Paharaṇatthaṃ kataṃ paharaṇīti vuccati, yassa kassaci āvudhasaṅkhātassetaṃ adhivacanaṃ, taṃ ṭhapetvā aññaṃ sabbaṃ lohabhaṇḍaṃ anujānāmīti attho. Katakañca kumbhakārikañcāti ettha katakaṃ vuttameva. Kumbhakārikañcāti dhaniyasseva sabbamattikāmayakuṭi vuccati. Sesaṃ sabbattha uttānamevāti.

293. “应如法处置”是指，于恶作事，处以恶作；于波逸提事，处以波逸提。“为打击而造者，称为‘打击具’”，这是对任何可算作武器之物的称呼；其义为：除此武器之外，我允许一切其他金属用具。至于“草席与陶制品”，其中“草席”已如前说。“陶制品”是指达尼亚那间全由黏土所造的孤邸。其余各处，其义自明。

Khuddakavatthukathā niṭṭhitā.

小事章终。

Khuddakavatthukkhandhakavaṇṇanā niṭṭhitā.

小事犍度释义终。

6. Senāsanakkhandhakaṃ

6. 住处犍度

Vihārānujānanakathā

允许精舍章

294. Senāsanakkhandhake [Pg.58] – apaññattaṃ hotīti ananuññātaṃ hoti. Vihāro nāma aḍḍhayogādimuttako avasesāvāso. Aḍḍhayogoti supaṇṇavaṅkagehaṃ. Pāsādoti dīghapāsādo. Hammiyanti upariākāsatale patiṭṭhitakūṭāgāro pāsādoyeva. Guhāti iṭṭhakāguhā silāguhā dāruguhā paṃsuguhā. Āgatānāgatassa cātuddisassa saṅghassāti āgatassa ca anāgatassa ca catūsu disāsu appaṭihatacārassa cātuddisassa saṅghassa.

294. 于住处犍度中：“未制定”即是未允许。“精舍”是指除了半翅形屋等之外的其余住所。“半翅形屋”是指形如金翅鸟翅膀弯曲的房屋。“殿堂”是指长形的殿堂。“阁楼”是指建于上层平台之上的尖顶殿堂。“洞窟”有砖窟、石窟、木窟、土窟。“为已来及未来之四方僧团”是指为已来及未来、于四方行止无碍的四方僧团。

295. Anumodanagāthāsu – sītaṃ uṇhanti utuvisabhāgavasena vuttaṃ. Sisire cāpi vuṭṭhiyoti ettha sisiroti samphusitakavāto vuccati. Vuṭṭhiyoti ujukameghavuṭṭhiyo eva. Etāni sabbāni paṭihantīti imināva padena yojetabbāni.

295. 于随喜偈中：“寒与热”是就季节的不同时分而说。在“于寒冬及雨季”一句中，“寒冬”是指刺骨的寒风；“雨”即指从云中直降的雨水。所有这些都应与“能遮挡”一词相连结。

Paṭihaññatīti vihārena paṭihaññati. Leṇatthanti nilīyanatthaṃ. Sukhatthanti sītādiparissayābhāvena sukhavihāratthaṃ. Jhāyituñca vipassitunti idampi padadvayaṃ ‘‘sukhatthañcā’’ti imināva padena yojetabbaṃ. Idañhi vuttaṃ hoti – sukhatthañca vihāradānaṃ, katamaṃ sukhatthaṃ? Jhāyituṃ vipassituñca yaṃ sukhaṃ, tadatthaṃ. Atha vā parapadenapi yojetabbaṃ – jhāyituñca vipassituñca vihāradānaṃ; idha jhāyissanti vipassissantīti dadato vihāradānaṃ saṅghassa aggaṃ buddhena vaṇṇitaṃ. Vuttañhetaṃ – ‘‘so ca sabbadado hoti, yo dadāti upassaya’’nti (saṃ. ni. 1.42).

“被遮挡”是指被精舍遮挡。“为隐蔽”是指为藏身。“为安乐”是指因无寒冷等危难而得安乐住。“为禅修与内观”，此二词亦应与“为安乐”一词相连结。此即是说：布施精舍是为了安乐。是何种安乐？是为了禅修与内观的安乐。或者，也可与后文相连结：布施精舍是为了禅修与内观；布施者心想“他们将在此禅修与内观”，如此布施精舍，佛陀赞叹其为对僧团的至上布施。如是所说：“布施住处者，即布施一切者。”（《相应部》1.42）

Yasmā ca aggaṃ vaṇṇitaṃ, ‘‘tasmā hi paṇḍito poso’’ti gāthā. Vāsayettha bahussuteti ettha vihāre pariyattibahussute ca paṭivedhabahussute ca vāseyya. Tesaṃ annañcāti yaṃ tesaṃ anucchavikaṃ annañca pānañca vatthāni ca mañcapīṭhādisenāsanāni ca, taṃ sabbaṃ tesu ujubhūtesu akuṭilacittesu. Dadeyyāti nidaheyya. Tañca kho vippasannena cetasā na [Pg.59] cittappasādaṃ virādhetvā, evaṃ vippasannacittassa hi te tassa dhammaṃ desenti…pe… parinibbāti anāsavoti.

因为此布施被赞叹为至上，故有偈颂云：“是故智慧人……”。“令多闻者住于此”是指，应当让精通教理的多闻者和通达法义的多闻者住于精舍中。“以及彼等之饮食”是指，凡适合他们的饮食、衣物及床座等坐卧具，皆应布施给那些正直、内心无伪之人。“应布施”即是应存藏。且应以清净喜悦之心，不失内心之净信。因为对于内心清净喜悦之人，他们会为他说法……乃至……他证得无漏的般涅槃。

296. Āviñchanacchiddaṃ āviñchanarajjunti ettha rajju nāma sacepi dīpinaṅguṭṭhena katā hoti, vaṭṭatiyeva; na kāci na vaṭṭati. Tīṇi tāḷānīti tisso kuñcikāyo. Yantakaṃ sūcikanti ettha yaṃ yaṃ jānāti taṃ taṃ yantakaṃ, tassa vivaraṇasūcikañca kātuṃ vaṭṭati. Vedikāvātapānaṃ nāma cetiye vedikāsadisaṃ. Jālavātapānaṃ nāma jālakabaddhaṃ. Salākavātapānaṃ nāma thambhakavātapānaṃ. Cakkalikanti ettha coḷakapādapuñchanaṃ bandhituṃ anujānāmīti attho. Vātapānabhisīti vātapānappamāṇena bhisiṃ katvā bandhituṃ anujānāmīti attho. Miḍḍhinti miḍḍhakaṃ. Bidalamañcakanti vettamañcaṃ; veḷuvilīvehi vā vītaṃ.

296. “拉绳孔与拉绳”(āviñchanacchiddaṃ āviñchanarajju)：此处的绳，即使是用豹尾制成的，也是允许的；没有不被允许的。“三把锁”(tīṇi tāḷāni)是指三把钥匙(kuñcikāyo)。“机关与钥匙”(yantakaṃ sūcikaṃ)：此处，凡是人们所知的机关，即是机关(yantaka)，也允许制作开启它的钥匙。“栏楯窗”(vedikāvātapānaṃ)是指如塔(cetiya)上栏楯那样的窗。“网格窗”(jālavātapānaṃ)是指用网格绑缚的窗。“竖栏窗”(salākavātapānaṃ)是指有小柱的窗。“环形脚垫”(cakkalika)：在此处的含义是“我允许绑缚以碎布制成的擦脚物”。“窗垫”(vātapānabhisī)：在此处的含义是“我允许制作与窗户同等大小的垫子并绑缚它”。“小凳”(miḍḍhi)：即小凳(miḍḍhaka)。“篾床”(bidalamañcaka)：是指藤床(vettamañca)，或用竹篾编织的床。

297. Āsandikoti caturassapīṭhaṃ vuccati. Uccakampi āsandikanti vacanato ekatobhāgena dīghapīṭhameva hi aṭṭhaṅgulapādakaṃ vaṭṭati, caturassaāsandiko pana pamāṇātikkantopi vaṭṭatīti veditabbo. Sattaṅgo nāma tīsu disāsu apassayaṃ katvā katamañco, ayampi pamāṇātikkanto vaṭṭati. Bhaddapīṭhanti vettamayaṃ pīṭhaṃ vuccati. Pīṭhikāti pilotikābaddhapīṭhameva. Eḷakapādapīṭhaṃ nāma dārupaṭṭikāya upari pāde ṭhapetvā bhojanaphalakaṃ viya katapīṭhaṃ vuccati. Āmalakavaṭṭikapīṭhaṃ nāma āmalakākārena yojitaṃ bahupādakapīṭhaṃ. Imāni tāva pāḷiyaṃ āgatapīṭhāni. Dārumayaṃ pana sabbaṃ pīṭhaṃ vaṭṭatīti ayamettha vinicchayo. Kocchanti usiramayaṃ vā muñjapabbajamayaṃ vā.

297. “高脚凳”(āsandika)是指方形凳(caturassapīṭha)。关于“高的高脚凳”(uccakampi āsandika)，诚然，只有长形（即仅一边较长）且凳脚为八指高的凳子方为允许；但当知，方形的高脚凳即使超出尺寸也是允许的。“七支床”(sattaṅga)是指在三面设有靠背的床，这种床即使超出尺寸也是允许的。“吉祥凳”(bhaddapīṭha)是指藤制凳。“小凳”(pīṭhikā)是指仅用布绑缚的凳子。“羊足凳”(eḷakapādapīṭha)是指在木板上安装凳脚，做得像餐板一样的凳子。“余甘子圆凳”(āmalakavaṭṭikapīṭha)是指用许多凳脚组合成余甘子形状的凳子。以上是圣典(pāḷi)中所出现的凳子。于此的断定是：任何木制凳子都是允许的。“草垫”(koccha)是指用香根草(usira)或文伽草(muñja)、芭茅草(pabbaja)所制成者。

Aṭṭhaṅgulaparamaṃ mañcapaṭipādakanti ettha manussānaṃ pamāṇaṅgulameva aṭṭhaṅgulaṃ. Cimilikā nāma parikammakatāya bhūmiyā chavisaṃrakkhaṇatthāya attharaṇaṃ vuccati. Rukkhatūlanti simbalirukkhādīnaṃ yesaṃ kesañci rukkhānaṃ tūlaṃ. Latātūlanti khīravalliādīnaṃ yāsaṃ kāsañci vallīnaṃ tūlaṃ. Poṭakitūlanti poṭakitiṇādīnaṃ yesaṃ kesañci tiṇajātikānaṃ antamaso ucchunaḷādīnampi tūlaṃ. Etehi tīhi sabbabhūtagāmā saṅgahitā honti. Rukkhavallitiṇajātiyo hi muñcitvā añño bhūtagāmo nāma natthi, tasmā yassa kassaci bhūtagāmassa tūlaṃ bimbohane [Pg.60] vaṭṭati, bhisiṃ pana pāpuṇitvā sabbampetaṃ akappiyatūlanti vuccati. Na kevalañca bimbohane etaṃ tūlameva, haṃsamorādīnaṃ sabbasakuṇānaṃ sīhādīnaṃ sabbacatuppadānañca lomampi vaṭṭati. Piyaṅgupupphabakuḷapupphādi pana yaṃkiñci pupphaṃ na vaṭṭati. Tamālapattaṃ suddhameva na vaṭṭati, missakaṃ pana vaṭṭati. Bhisīnaṃ anuññātaṃ pañcavidhaṃ uṇṇāditūlampi vaṭṭati.

“床脚最高八指”（aṭṭhaṅgulaparamaṃ mañcapaṭipādakaṃ），此处的八指是以人的标准手指为量。所谓的“地衬”（cimilikā），是为了保护已平整的地面而铺设的铺垫物。“树棉”（rukkhatūla）是指木棉树（simbali）等任何树木的填充物。“藤棉”（latātūla）是指乳藤（khīravalli）等任何藤本植物的填充物。“草棉”（poṭakitūla）是指香茅（poṭakitiṇa）等任何草类，乃至甘蔗（ucchu）、芦苇（naḷa）等的填充物。这三者已含摄一切植物（bhūtagāma）。因为除了树木、藤蔓、草类之外，别无其他所谓的植物，所以任何植物的填充物都适用于枕垫（bimbohana）；但若用于床垫（bhisi），则这一切都被称为不适宜的填充物（akappiyatūla）。不仅这些填充物，天鹅（haṃsa）、孔雀（mora）等一切鸟类的羽毛，狮子（sīha）等一切四足兽的毛，也适用于枕垫。但像青葙（piyaṅgu）花、婆俱罗（bakula）花等任何花卉，则不适用。纯粹的琼楼（tamāla）叶不适用，但混合的则适用。为床垫所允许的五种以羊毛（uṇṇā）等开头的填充物，也适用于枕垫。

Addhakāyikānīti upaḍḍhakāyappamāṇāni, yesu kaṭito paṭṭhāya yāva sīsaṃ upadahanti. Sīsappamāṇaṃ nāma yassa vitthārato tīsu kaṇṇesu dvinnaṃ kaṇṇānaṃ antaraṃ minīyamānaṃ vidatthi ceva caturaṅgulañca hoti, majjhaṭṭhānaṃ muṭṭhiratanaṃ hoti. Dīghato pana diyaḍḍharatanaṃ vā dviratanaṃ vāti kurundiyaṃ vuttaṃ. Ayaṃ sīsappamāṇassa ukkaṭṭhaparicchedo. Ito uddhaṃ na vaṭṭati, heṭṭhā pana vaṭṭati. Agilānassa sīsupadhānañca pādupadhānañcāti dvayameva vaṭṭati. Gilānassa bimbohanāni santharitvā upari paccattharaṇaṃ katvā nipajjitumpi vaṭṭati. ‘‘Yāni pana bhisīnaṃ anuññātāni pañca kappiyatūlāni, tehi bimbohanaṃ mahantampi vaṭṭatī’’ti phussadevatthero āha. Vinayadharaupatissatthero pana ‘‘bimbohanaṃ karissāmī’ti kappiyatūlaṃ vā akappiyatūlaṃ vā pakkhipitvā karontassa pamāṇameva vaṭṭatī’’ti āha.

“半身枕”(addhakāyika)，是指半身大小的枕头，人们从腰部一直垫到头部。所谓头枕的尺寸，其宽度，于三隅中，两隅之间距为一张手(vidatthi)又四指，中间部分为一拳肘(muṭṭhiratana)。至于长度，《古仑谛》(Kurundī)中说是一肘半或二肘。这是头枕尺寸的最高限制。超过此则不适宜，低于此则适宜。对无病者，仅适宜使用头枕和足枕(pādupadhāna)这两种。对病者，铺设枕头，并在上面加铺覆垫(paccattharaṇa)后躺卧也适宜。“然而，对于坐垫(bhisi)所允许的五种适宜棉絮(kappiyatūla)，用它们制作的枕头，即使大的也适宜”，这是普萨迭瓦(Phussadeva)长老所说。而持律者伍巴谛萨(Upatissa)长老则说：“‘我将制作枕头’，当放入适宜棉絮或不适宜棉絮制作时，仅有符合尺寸的才适宜。”

Pañca bhisiyoti pañcahi uṇṇādīhi pūritabhisiyo. Tūlagaṇanāya hi etāsaṃ gaṇanā vuttā. Tattha uṇṇaggahaṇena na kevalaṃ eḷakalomameva gahitaṃ, ṭhapetvā manussalomaṃ yaṃkiñci kappiyākappiyamaṃsajātīnaṃ pakkhicatuppadānaṃ lomaṃ, sabbaṃ idha uṇṇaggahaṇeneva gahitaṃ. Tasmā channaṃ cīvarānaṃ channaṃ anulomacīvarānañca aññatarena bhisicchaviṃ katvā taṃ sabbaṃ pakkhipitvā bhisiṃ kātuṃ vaṭṭati. Eḷakalomāni pana apakkhipitvā kambalameva catugguṇaṃ vā pañcaguṇaṃ vā pakkhipitvā katāpi uṇṇabhisisaṅkhyameva gacchati.

“五种坐垫”(pañca bhisiyo)，是指用羊毛(uṇṇa)等五种填充物填满的坐垫。其数量确实是依棉絮(tūla)的种类而说。于此，“羊毛”一词所含摄者，不仅是绵羊毛(eḷakaloma)；除人毛外，任何肉可食或不可食的鸟类和四足兽的毛，在此处都由“羊毛”一词所含摄。因此，用六种衣(cīvara)或六种随顺衣(anulomacīvara)中的任何一种制作坐垫套(bhisicchavi)，将所有这些毛放入其中来制作坐垫，是适宜的。此外，即使不放入绵羊毛，只放入四叠或五叠的毛毯(kambala)制作的坐垫，也归入羊毛坐垫(uṇṇabhisi)一类。

Coḷabhisiādīsu yaṃkiñci navacoḷaṃ vā purāṇacoḷaṃ vā saṃharitvā vā anto pakkhipitvā vā katā coḷabhisi, yaṃkiñci vākaṃ pakkhipitvā katā vākabhisi, yaṃkiñci tiṇaṃ pakkhipitvā katā tiṇabhisi, aññatra suddhatamālapattaṃ yaṃkiñci paṇṇaṃ pakkhipitvā katā paṇṇabhisīti veditabbā. Tamālapattaṃ pana aññena missameva vaṭṭati, suddhaṃ na vaṭṭati. Bhisiyā pamāṇaniyamo [Pg.61] natthi, mañcabhisi pīṭhabhisi bhūmattharaṇabhisi caṅkamanabhisi pādapuñchanabhisīti etāsaṃ anurūpato sallakkhetvā attano rucivasena pamāṇaṃ kātabbaṃ. Yaṃ panetaṃ uṇṇādipañcavidhatūlampi bhisiyaṃ vaṭṭati, taṃ ‘‘masūrakepi vaṭṭatī’’ti kurundiyaṃ vuttaṃ. Etena masūrakaṃ paribhuñjituṃ vaṭṭatīti siddhaṃ hoti.

关于布垫（coḷabhisi）等，当知：凡是折叠或置入新布或旧布所制成者，是为布垫；凡是置入任何树皮纤维所制成者，是为树皮纤维垫（vākabhisi）；凡是置入任何草所制成者，是为草垫（tiṇabhisi）；除纯多摩罗叶（tamālapatta）外，凡是置入任何叶子所制成者，是为叶垫（paṇṇabhisi）。又，多摩罗叶须与其他叶子混合方为允许，纯者则不许。垫子无尺寸规定，床垫、椅垫、地铺垫、经行垫、拭脚垫等，应随其用途，按己所好而定其尺寸。至于羊毛等五种棉絮亦适用于垫子，对此，《古仑谛》中说：“亦适用于皮革垫（masūraka）。”由此可证，使用皮革垫是允许的。

Mañcabhisiṃ pīṭhe santharantīti mañcabhisiṃ pīṭhe attharanti; attharaṇatthāya harantīti yujjati. Ullokaṃ akaritvāti heṭṭhā cimilikaṃ adatvā. Phositunti rajanena vā haliddiyā vā upari phusitāni dātuṃ. Bhattikammanti bhisicchaviyā upari bhattikammaṃ. Hatthabhattinti pañcaṅgulibhattiṃ.

“将床垫铺在椅子上”（Mañcabhisiṃ pīṭhe santharantīti），意即在椅子上铺展床垫；释为“为了铺展而携带”亦通。“未作衬垫”（ullokaṃ akaritvāti），意即下方未放置地衬（cimilika）。“予以点缀”（phositunti），意即用染料或姜黄在上面点染。“图案装饰”（bhattikammanti），意即在垫套上的图案装饰。“手形图案”（hatthabhattinti），意即五指图案。

298. Ikkāsanti rukkhaniyyāsaṃ vā silesaṃ vā. Piṭṭhamaddanti piṭṭhakhaliṃ. Kuṇḍakamattikanti kuṇḍakamissakamattikaṃ. Sāsapakuṭṭanti sāsapapiṭṭhaṃ. Sitthatelakanti vilīnamadhusitthakaṃ. Accussannaṃ hotīti bindu bindu hutvā tiṭṭhati. Paccuddharitunti puñchituṃ. Gaṇḍumattikanti gaṇḍuppādagūthamattikaṃ. Kasāvanti āmalakaharītakānaṃ kasāvaṃ.

298. “树胶”（ikkāsanti），意即树脂或黏胶。“面糊”（piṭṭhamaddanti），意即淀粉糊。“碎米细土”（kuṇḍakamattikanti），意即混有碎米的细土。“芥末粉”（sāsapakuṭṭanti），意即磨碎的芥末。“蜡油”（sitthatelakanti），意即融化的蜂蜡。“过于凸起”（accussannaṃ hotīti），意即凝结成珠状而立。“刮除”（paccuddharitunti），意即擦拭。“蚯蚓土”（gaṇḍumattikanti），意即蚯蚓粪土。“涩汁”（kasāvanti），意即庵摩罗果（āmalaka）与诃梨勒果（harītaka）的涩汁。

299. Na bhikkhave paṭibhānacittanti ettha na kevalaṃ itthipurisarūpameva, tiracchānarūpampi antamaso gaṇḍuppādarūpampi bhikkhuno sayaṃ kātuṃ vā ‘‘karohī’’ti vattuṃ vā na vaṭṭati, ‘‘upāsaka dvārapālaṃ karohī’’ti vattumpi na labbhati. Jātakapakaraṇaasadisadānādīni pana pasādanīyāni nibbidāpaṭisaṃyuttāni vā vatthūni parehi kārāpetuṃ labbhati. Mālākammādīni sayampi kātuṃ labbhati.

299. “诸比丘，不应制作图像（paṭibhānacitta）”，此处不仅指男女的形象，也包括畜生的形象，乃至蚯蚓（gaṇḍuppāda）的形象，比丘自己制作，或说‘你做’，都是不恰当的；说‘优婆塞，请制作门卫’也是不被允许的。但可以请他人制作能引人净信或与厌离相应的故事图像，如本生（Jātaka）、无双布施（Asadisadāna）等。花环制作等，自己也可以做。

300. Aḷakamandāti ekaṅgaṇā manussābhikiṇṇā. Tayo gabbheti ettha sivikāgabbhoti caturassagabbho. Nāḷikāgabbhoti vitthārato diguṇatiguṇāyāmo dīghagabbho. Hammiyagabbhoti ākāsatale kūṭāgāragabbho vā muṇḍacchadanagabbho vā.

300. “阿罗迦曼陀（Aḷakamandā）”是指单一庭院，人群拥挤。“三种内室（gabbha）”中：“轿形内室（sivikāgabbha）”是方形内室；“管形内室（nāḷikāgabbha）”是长度为宽度两倍或三倍的长形内室；“楼阁内室（hammiyagabbha）”是在空中的尖顶阁楼内室或平顶内室。

Kalaṅkapādakanti rukkhaṃ vijjhitvā tattha khāṇuke ākoṭetvā kataṃ, taṃ āharimaṃ bhittipādaṃ jiṇṇakuṭṭapādassa upatthambhanatthaṃ bhūmiyaṃ patiṭṭhāpetuṃ anujānāmīti [Pg.62] attho. Parittāṇakiṭikanti vassaparittāṇatthaṃ kiṭikaṃ. Uddasudhanti vacchakagomayena ceva chārikāya ca saddhiṃ madditamattikaṃ.

“墙脚支撑（kalaṅkapādaka）”是指凿穿树木后在那里敲入木桩做成的。其义为：“我允许将那可移动的墙脚（āharimaṃ bhittipādaṃ）安置在地上，以支撑旧墙的墙脚。”“防雨遮板（parittāṇakiṭika）”是指为防护雨水而设的遮板。“涂泥（uddasudha）”是指用小牛粪和灰烬一起揉和的细土。

Āḷindo nāma pamukhaṃ vuccati. Paghanaṃ nāma yaṃ nikkhamantā ca pavisantā ca pādehi hananti, tassa vihāradvāre ubhato kuṭṭaṃ nīharitvā katapadesassetaṃ adhivacanaṃ, ‘‘paghāna’’ntipi vuccati. Pakuṭṭanti majjhe gabbhassa samantā pariyāgāro vuccati. ‘‘Pakuṭa’’ntipi pāṭho. Osārakanti anāḷindake vihāre vaṃsaṃ datvā tato daṇḍake osāretvā katachadanapamukhaṃ. Saṃsāraṇakiṭiko nāma cakkalayutto kiṭiko.

所谓的“门廊（āḷinda）”，即是前廊。所谓的“门槛区（paghana）”，是指人们出入时用脚碰到的地方，它是为精舍门两侧伸出的墙所造区域的名称，也作“paghāna”。所谓的“回廊（pakuṭṭa）”，是指内室中央四周的走廊，也作“pakuṭa”。所谓的“外廊（osāraka）”，是指在没有门廊的精舍，架上横梁，再从其上伸出椽子做成的带顶盖的前廊。所谓的“移动遮板（saṃsaraṇakiṭiko）”，是指装有轮子的遮板。

301. Pānīyabhājananti pivantānaṃ pānīyadānabhājanaṃ. Uḷuṅko ca thālakañca pānīyasaṅkhassa anulomāni.

301. 所谓的“饮水器（pānīyabhājana）”，是为饮者提供饮用水的容器。水勺（uḷuṅka）和杯（thālaka）是与饮水螺（pānīyasaṅkha）相随顺的器具。

303. Apesīti dīghadārumhi khāṇuke pavesetvā kaṇṭakasākhāhi vinandhitvā kataṃ dvārathakanakaṃ. Palighoti gāmadvāresu viya cakkayuttaṃ dvārathakanakaṃ.

303. 所谓的“棘栅（apesi）”，是在长木中插入木桩，再用带刺的树枝绑缚而成的门扇。所谓的“门栏（paligha）”，是像村门口那样装有轮子的门扇。

305. Assatarīhi yuttā rathā assatarīrathā. Āmuttamaṇikuṇḍalāti āmuttamaṇikuṇḍalāni.

305. 用骡子套的车是“骡车（assatarīratha）”。“佩戴着珠宝耳环（āmuttamaṇikuṇḍalā）”，即是已佩戴的珠宝耳环。

Parinibbutoti kilesaparinibbānena parinibbuto. Sītibhūtoti kilesātapābhāvena sītibhūto. Nirūpadhīti kilesupadhiabhāvena nirūpadhīti vuccati.

所谓的“已般涅槃（parinibbuto）”，是指因烦恼的寂灭而般涅槃。所谓的“已清凉（sītibhūto）”，是指因无烦恼之热而清凉。所谓的“无所依（nirūpadhi）”，是指因无烦恼所依而被称为无所依。

Sabbā āsattiyo chetvāti rūpādīsu vā visayesu sabbabhavesu vā patthanāyo chinditvā. Hadaye daranti citte kilesadarathaṃ vinetvā. Veyyāyikanti vayakaraṇaṃ vuccati.

“断除一切执着（sabbā āsattiyo chetvā）”，即是斩断对色等境界或对一切有的希求。“拔除心中之苦（hadaye daraṃ）”，即是去除心中的烦恼热恼。所谓的“耗费因（veyyāyika）”，是指导致损耗之事物。

307. Ādeyyavācoti tassa vacanaṃ bahū janā ādiyitabbaṃ sotabbaṃ maññantīti attho. Ārāme akaṃsūti ye sadhanā, te attano dhanena akaṃsu. Ye mandadhanā ceva adhanā ca, tesaṃ dhanaṃ adāsi. Iti so satasahassakahāpaṇe satasahassagghanakañca bhaṇḍaṃ datvā pañcacattālīsayojanike addhāne yojane yojane vihārapatiṭṭhānaṃ katvā sāvatthiṃ agamāsi.

307. “其言可信（ādeyyavāco）”是说，许多人认为他的话值得接受和听取。“他们在园林中建造（ārāme akaṃsu）”是说：富人用自己的钱建造，而对钱少或没钱的人，他就出钱资助。就这样，他布施了十万钱币和价值十万的物品，在四十五由旬的路上，每一由旬建立一处精舍后，便前往舍卫城（Sāvatthī）。

Koṭisantharaṃ [Pg.63] santharāpesīti kahāpaṇakoṭiyā kahāpaṇakoṭiṃ paṭipādetvā santhari. Ye tattha rukkhā vā pokkharaṇiyo vā tesaṃ parikkhepappamāṇaṃ gahetvā aññasmiṃ ṭhāne santharitvā adāsi. Evamassa aṭṭhārasakoṭikaṃ nidhānaṃ parikkhayaṃ agamāsi.

“以俱胝铺地”是说，将钱币边缘相接地铺设。对于那里的树木和池塘，他量取其范围，然后在别处铺设钱币后布施。就这样，他的一亿八千万宝藏耗尽了。

Kumārassa etadahosīti gahapatino evaṃ bahudhanaṃ cajantassāpi mukhassa vippasannākāraṃ disvā etaṃ ahosi. Koṭṭhakaṃ māpesīti sattabhūmikaṃ dvārakoṭṭhakapāsādaṃ māpesi.

“王子如是思惟”是说：看见那位居士即使舍弃如此多的财富，面容依然清净明朗，王子便这样想。“他建造了门楼”是说：他建造了一座七层的门楼宫殿。

Atha kho anāthapiṇḍiko gahapati jetavane vihāre kārāpesi…pe… maṇḍape kārāpesīti aparāhipi aṭṭhārasahi koṭīhi ete vihārādayo kārāpesi aṭṭhakarīsappamāṇāya bhūmiyā. Vipassissa hi bhagavato punabbasumitto gahapati yojanappamāṇaṃ bhūmiṃ suvaṇṇiṭṭhakāsantharena kiṇitvā vihāraṃ kārāpesi. Sikhissa pana sirivaḍḍho gahapati tigāvutappamāṇaṃ suvaṇṇayaṭṭhisantharena, vessabhussa sotthijo gahapati aḍḍhayojanappamāṇaṃ suvaṇṇaphālasantharena, kakusandhassa pana accuto gahapati gāvutappamāṇaṃ suvaṇṇahatthipadasantharena, koṇāgamanassa uggo gahapati aḍḍhagāvutappamāṇaṃ suvaṇṇiṭṭhakāsantharena, kassapassa sumaṅgalo gahapati vīsatiusabhappamāṇaṃ suvaṇṇakacchapasantharena, amhākaṃ bhagavato sudatto gahapati aṭṭhakarīsappamāṇaṃ bhūmiṃ kahāpaṇasantharena kiṇitvā vihāraṃ kārāpesīti; evaṃ anupubbena parihāyanti sampattiyoti alameva sabbasampattīsu virajjituṃ alaṃ vimuccitunti.

当时，给孤独(Anāthapiṇḍika)居士在祇陀林(Jetavana)建造精舍……乃至建造凉亭，是说他又用了另外一亿八千万，在八羯利沙(karīsa)的土地上建造了这些精舍等。诚然，毗婆尸(Vipassī)世尊时的居士布纳跋苏蜜多(Punabbasumitta)，曾用金砖铺满一由旬的土地后购买并建造精舍；尸弃(Sikhi)世尊时的居士吉祥增(Sirivaḍḍha)，用金杖铺设三伽浮特(gāvuta)的土地；毗舍浮(Vessabhu)世尊时的居士索提迦(Sotthija)，用金犁头铺设半由旬的土地；拘留孙(Kakusandha)世尊时的居士阿丘塔(Accuta)，用金象足迹铺设一伽浮特的土地；拘那含牟尼(Koṇāgamana)世尊时的居士乌伽(Ugga)，用金砖铺设半伽浮特的土地；迦叶(Kassapa)世尊时的居士苏曼伽拉(Sumaṅgala)，用金龟铺设二十乌萨巴(usabha)的土地；而我们世尊时的居士善施(Sudatta)，用钱币铺满八羯利沙的土地后购买并建造精舍。像这样，福德渐次衰减，这足以令人对一切福德感到厌离，足以令人解脱。

308. Khaṇḍanti bhinnokāso. Phullanti phalitokāso. Paṭisaṅkharissatīti pākatikaṃ karissati. Laddhanavakammena pana bhikkhunā vāsipharasunikhādanādīni gahetvā sayaṃ na kātabbaṃ, katākataṃ jānitabbaṃ.

308. “断裂”（khaṇḍa）即破损之处。“开裂”（phulla）即裂开之处。“将修补”（paṭisaṅkharissati）即恢复原状。然而，已领受新工程的比丘，不应自己拿取手斧、斧头、凿子等来做，但应知晓已做和未做之事。

310. Piṭṭhito piṭṭhito gantvāti thero kira gilāne paṭijagganto jiṇṇe vuḍḍhe saṅgaṇhanto sabbapacchato āgacchati. Idamassa cārittaṃ. Tena vuttaṃ – ‘‘piṭṭhito piṭṭhito gantvā’’ti. Aggāsananti therāsanaṃ. Aggodakanti dakkhiṇodakaṃ. Aggapiṇḍanti saṅghattherapiṇḍaṃ. Antarā satthīnaṃ karitvāti catunnaṃ pādānaṃ antare karitvā.

310. “跟随在身后行走”（piṭṭhito piṭṭhito gantvā）是说：据说长老在照顾病人、扶助年老者时，总是走在最后面。这是他的行仪。因此说“跟随在身后行走”。“最上座”（aggāsana）即长老座。“最上水”（aggodaka）即供奉水。“最上食”（aggapiṇḍa）即僧团长老的食物。“置于两股之间”（antarā satthīnaṃ karitvā）即置于（座位的）四足之间。

315. Patiṭṭhāpesīti [Pg.64] aṭṭhārasakoṭipariccāgaṃ katvā patiṭṭhāpesi. Evaṃ sabbāpi catupaṇṇāsakoṭiyo pariccaji.

315. “令其建立”（patiṭṭhāpesi）是说：他作了一亿八千万的布施后，令其建立。像这样，他总共布施了五亿四千万。

Vihārānujānanakathā niṭṭhitā.

允许精舍论终。

Āsanappaṭibāhanādikathā

拒绝座位等论

316. Vippakatabhojanoti antaraghare vā vihāre vā araññe vā yattha katthaci bhuñjamāno bhikkhu aniṭṭhite bhojane na vuṭṭhāpetabbo. Antaraghare pacchā āgatena bhikkhaṃ gahetvā gantabbaṃ. Sace manussā vā bhikkhū vā ‘‘pavisathā’’ti vadanti, ‘‘mayi pavisante bhikkhū uṭṭhahissantī’’ti vattabbaṃ. ‘‘Etha, bhante, āsanaṃ atthī’’ti vuttena pana pavisitabbaṃ. Sace koci kiñci na vadati, āsanasālaṃ gantvā atisamīpaṃ agantvā sabhāgaṭṭhāne ṭhātabbaṃ. Okāse kate ‘‘pavisathā’’ti vuttena pana pavisitabbaṃ. Sace pana yaṃ āsanaṃ tassa pāpuṇāti, tattha abhuñjanto bhikkhu nisinno hoti, taṃ uṭṭhāpetuṃ vaṭṭati. Yāgukhajjakādīsu pana yaṃkiñci pivitvā vā khāditvā vā yāva añño āgacchati, tāva nisinnaṃ rittahatthampi vuṭṭhāpetuṃ na vaṭṭati. Vippakatabhojanoyeva hi so hoti.

316. “食事未毕者”(vippakatabhojana)是说：无论在俗家、寺院或林野中任何地方，正在用餐的比丘，在其食事未终时，不应令其起身。在俗家时，后来的比丘应取了食物后离去。若在家人或比丘们说：‘请进’，应答：‘我进去时，比丘们将会起身。’但若被告知：‘尊者，请来，有座位’，则可以进去。若无人言语，应前往食堂，勿立于过近之处，而应立于相应之处。当获得许可并被告知‘请进’时，则可以进去。然而，若有未在用餐的比丘坐于其应得之座，则可令其起身。至于粥、硬食等，若已饮用或食用任何一样，则在另一份（食物）到来前，即使其空手而坐，亦不应令其起身，因为他确实是食事未毕者。

Sace vuṭṭhāpetīti sace āpattiṃ atikkamitvāpi vuṭṭhāpetiyeva. Pavārito ca hotīti yaṃ so vuṭṭhāpeti, ayañca bhikkhu pavārito ca hoti, tena vattabbo – ‘‘gaccha udakaṃ āharāhī’’ti. Vuḍḍhatarañhi bhikkhuṃ āṇāpetuṃ idameva ekaṃ ṭhānanti. Sace so udakampi na āharati, tato yañca navakatarena kattabbaṃ, taṃ dassento ‘‘sādhukaṃ sitthānī’’tiādimāha.

“若令其起身”是说：即便违犯过失，仍坚持令其起身。“而彼已满足”是说：他所令起身的那位比丘，若这位比丘已满足（食事已毕），则彼（被令起身者）可以吩咐道：‘去取水来。’此确实是唯一可以命令更年长比丘的场合。若彼连水亦不取来，尔时，为示新学比丘应做之事，（世尊）便说了‘应善收饭粒’等语。

Gilānassa patirūpaṃ seyyanti ettha yo kāsabhagandarātisārādīhi gilāno hoti, kheḷamallakavaccakapālādīni ṭhapetabbāni honti. Kuṭṭhi vā hoti, senāsanaṃ dūseti; evarūpassa heṭṭhāpāsādapaṇṇasālādīsu aññataraṃ ekamantaṃ senāsanaṃ dātabbaṃ. Yasmiṃ vasante senāsanaṃ na dussati, tassa varaseyyāpi dātabbāva. Yopi sinehapānavirecananatthukammādīsu yaṃkiñci bhesajjaṃ karoti, sabbo so gilānoyeva, tassāpi sallakkhetvā patirūpaṃ senāsanaṃ dātabbaṃ. Lesakappenāti appakena sīsābādhādimattena. Bhikkhū gaṇetvāti ‘‘ettakā nāma bhikkhū’’ti vihāre bhikkhūnaṃ paricchedaṃ ñatvā.

“病者之适宜住处”，此处谓：若有比丘患咳嗽、痔漏、腹泻等病，需为其放置痰盂、便器等。或患麻风病而污损住处者，应于楼阁下层或叶茅屋等处，另予一僻静住处。若其居住时，不污损住处，则上等住处亦应给予。又，若有比丘正行饮油、服泻药、鼻灌药等任何疗法，彼等皆为病者，亦应审视后，给予适宜住处。“以些微因缘”者，谓仅有头痛等轻微小病。“计算比丘后”者，谓知晓寺院中“有如是数量的比丘”，从而确定比丘之数后。

Āsanappaṭibāhanādikathā niṭṭhitā.

妨碍座位等论终。

Senāsanaggāhakathā

受住处论

318. Seyyāti [Pg.65] mañcaṭṭhānāni vuccanti. Seyyaggenāti seyyāparicchedena, vassūpanāyikadivase kālaṃ ghosetvā ekamañcaṭṭhānaṃ ekassa bhikkhuno gāhetuṃ anujānāmīti attho. Seyyaggena gāhentāti seyyāparicchedena gāhiyamānā. Seyyā ussārayiṃsūti mañcaṭṭhānāni atirekāni ahesuṃ. Vihāraggādīsupi eseva nayo. Anubhāganti puna aparampi bhāgaṃ dātuṃ. Atimandesu hi bhikkhūsu ekekassa bhikkhuno dve tīṇi pariveṇāni dātabbāni. Na akāmā dātabboti anicchāya na dātabbo. Tattha vassūpanāyikadivase gahite anubhāge pacchā āgatānaṃ na attano aruciyā so anubhāgo dātabbo. Sace pana yena gahito, so ca attano ruciyā taṃ anubhāgaṃ vā paṭhamabhāgaṃ vā deti, vaṭṭati.

318. “卧具”，谓床座之处所。“以卧具为首”者，谓以卧具为划分；其义为：于入雨安居日宣告时间后，允许一比丘受取一床座之处所。“以卧具为首而受”者，谓以卧具为划分而被受取。“卧具有余”者，谓床座之处所有剩余。于受取寺院等事，亦同此理。“再分”者，谓再给另一份。若比丘甚少，应予每位比丘二或三独住处。“不应不欲而与”者，谓不应违其意愿而给。此处，于入雨安居日已受取之再分，不应因己不乐而给予后来者。然若受取者，依己所乐，将该再分或初分给予他人，则为可行。

Nissīme ṭhitassāti upacārasīmato bahi ṭhitassa. Anto upacārasīmāya pana dūre ṭhitassāpi labbhatiyeva. Senāsanaṃ gahetvāti vassūpanāyikadivase gahetvā. Sabbakālaṃ paṭibāhantīti catumāsaccayena utukālepi paṭibāhanti. Tīsu senāsanaggāhesu purimako ca pacchimako cāti ime dve gāhā thāvarā.

“住于界外”是指住在近住区界之外。然而，在近住区界之内，即使住得远也同样可以获得。“已接受住所”是指在入雨安居之日接受。“常时拒绝”是指过了四个月，在其他时节也拒绝。在三种接受住所中，第一种和最后一种是确定的。

Antarāmuttake ayaṃ vinicchayo – ekasmiṃ vihāre mahālābhasenāsanaṃ hoti. Senāsanasāmikā vassūpagataṃ bhikkhuṃ sabbapaccayehi sakkaccaṃ upaṭṭhahitvā pavāretvā gamanakāle bahuṃ samaṇaparikkhāraṃ denti. Mahātherā dūratopi āgantvā vassūpanāyikadivase taṃ gahetvā phāsuṃ vasitvā vutthavassā lābhaṃ gaṇhitvā pakkamanti. Āvāsikā ‘‘mayaṃ etthuppannaṃ lābhaṃ na labhāma, niccaṃ āgantukamahātherāva labhanti, teyeva naṃ āgantvā paṭijaggissantī’’ti palujjantampi na olokenti. Bhagavā tassa paṭijagganatthaṃ ‘‘aparajjugatāya pavāraṇāya āyatiṃ vassāvāsatthāya antarāmuttako gāhetabbo’’ti āha.

关于中间空置住所(antarāmuttaka)的裁决是这样的：在一座寺院中，有带来丰厚利养的住所。住所的施主们恭敬地以一切所需供养前来安居的比丘，并在自恣后他们离开时给予大量的沙门资具。大长老们甚至从远方赶来，在入雨安居之日就接受这些住所，舒适地度过雨季，出雨安居后获得利养便离开。常住比丘们说：“我们得不到这里产生的利养，总是外来的大长老们获得，那就让他们来照管它吧。”于是即使住所破败了也不去照看。为此，世尊为了照管该住所而说：“为了未来的雨安居，应在自恣日的次日接受中间空置的住所。”

Taṃ gāhentena saṅghatthero vattabbo – ‘‘bhante antarāmuttakasenāsanaṃ gaṇhathā’’ti. Sace gaṇhāti, dātabbaṃ; no ce eteneva upāyena anutheraṃ ādiṃ katvā yo gaṇhāti, tassa antamaso sāmaṇerassāpi dātabbaṃ. Tena taṃ senāsanaṃ aṭṭhamāse paṭijaggitabbaṃ. Chadanabhittibhūmīsu [Pg.66] yaṃ kiñci khaṇḍaṃ vā phullaṃ vā hoti, taṃ sabbaṃ paṭisaṅkharitabbaṃ. Uddesaparipucchādīhi divasaṃ khepetvā rattiṃ tattha vasitumpi vaṭṭati. Rattiṃ pariveṇe vasitvā tattha divasaṃ khepetumpi vaṭṭati. Rattindivaṃ tattheva vasitumpi vaṭṭati. Utukāle āgatānaṃ vuḍḍhānaṃ na paṭibāhitabbaṃ. Vassūpanāyikadivase pana sampatte sace saṅghatthero ‘‘mayhaṃ idaṃ senāsanaṃ dethā’’ti vadati, na labhati. ‘‘Bhante, idaṃ antarāmuttakaṃ gahetvā aṭṭhamāse ekena bhikkhunā paṭijaggita’’nti vatvā na dātabbaṃ. Aṭṭhamāse paṭijaggakabhikkhusseva gahitaṃ hoti.

分配者应当请僧团上座：“尊者，请纳受此雨安居期外住所(antarāmuttakasenāsana)。”如果他纳受，就应给予；如果不纳受，则用同样的方法，从次长老开始，直到有人纳受，乃至最后是沙弥，也应给予。纳受者应当照看该住所八个月。屋顶、墙壁、地面若有任何破损或开裂，都应当全部修补。可以用诵读、请教等方式度过白天，晚上也可以在那里居住。也可以晚上在自己的住处居住，白天在那里度过。日夜都可以在那里居住。对于在适宜季节前来的年长比丘，不应拒绝。然而，在入雨安居之日到来时，如果僧团上座说：“请把这住所给我”，他不能得到。应当说：“尊者，此雨安居期外住所已被一位比丘纳受并照看了八个月”，而不给予。此住所即为照看了八个月的比丘所纳受。

Yasmiṃ pana senāsane ekasaṃvacchare dvikkhattuṃ paccaye denti chamāsaccayena chamāsaccayena, taṃ antarāmuttakaṃ na gāhetabbaṃ. Yasmiṃ vā tikkhattuṃ denti catumāsaccayena catumāsaccayena, yasmiṃ vā catukkhattuṃ denti temāsaccayena temāsaccayena, taṃ antarāmuttakaṃ na gāhetabbaṃ. Paccayeneva hi taṃ paṭijagganaṃ labhissati. Yasmiṃ pana ekasaṃvacchare sakideva bahupaccaye denti, etaṃ antarāmuttakaṃ gāhetabbanti. Ayaṃ tāva antovasse vassūpanāyikadivasena pāḷiyaṃ āgatasenāsanaggāhakathā.

又，于某住所，若于一年中每隔六个月布施资具两次，则不应将其分配为雨安居期外住所。若每隔四个月布施三次，或每隔三个月布施四次，亦不应将其分配为雨安居期外住所。因为该住所仅凭资具即可获得维护。又，若于一年中仅一次布施众多资具，此等住所则应分配为雨安居期外住所。此即是圣典中所载，关于在雨安居期内于入雨安居之日领受住所之论述。

Ayaṃ pana senāsanaggāho nāma duvidho hoti – utukāle ca vassāvāse ca. Tattha utukāle tāva keci āgantukā bhikkhū purebhattaṃ āgacchanti, keci pacchābhattaṃ paṭhamayāmaṃ vā majjhimayāmaṃ vā pacchimayāmaṃ vā ye yadā āgacchanti, tesaṃ tadāva bhikkhū uṭṭhāpetvā senāsanaṃ dātabbaṃ. Akālo nāma natthi. Senāsanapaññāpakena pana paṇḍitena bhavitabbaṃ, ekaṃ vā dve vā mañcaṭṭhānāni ṭhapetabbāni. Sace vikāle eko vā dve vā therā āgacchanti, te vattabbā – ‘‘bhante, ādito paṭṭhāya vuṭṭhāpiyamāne sabbepi bhikkhū ubbhaṇḍikā bhavissanti, tumhe amhākaṃ vasanaṭṭhāneyeva vasathā’’ti.

此分配住所之事，有两种：即于时节（utukāla）与于雨安居时。其中，于时节，有客比丘于食前到来，亦有于食后、初夜、中夜或后夜到来者。他们无论何时到来，都应立即让（已住的）比丘起来，将住处给予他们，没有所谓的非时。然负责安排住所者应是智者，当预留一、二床座。若于非时有一、二位长老到来，应如是告言：“尊者，若从头开始令诸比丘起身，则所有比丘都将收拾行囊，请您们就在我们的住处安住吧。”

Bahūsu pana āgatesu vuṭṭhāpetvā paṭipāṭiyā dātabbaṃ. Sace ekekaṃ pariveṇaṃ pahoti, ekekaṃ pariveṇaṃ dātabbaṃ. Tattha aggisāladīghasālamaṇḍalamālādayo sabbepi tasseva pāpuṇanti. Evaṃ appahonte pāsādaggena dātabbaṃ. Pāsādesu appahontesu ovarakaggena dātabbaṃ. Ovarakesu [Pg.67] appahontesu seyyaggena dātabbaṃ. Seyyaggesu appahontesu mañcaṭṭhānena dātabbaṃ. Mañcaṭṭhāne appahonte ekapīṭhakaṭṭhānavasena dātabbaṃ. Bhikkhuno pana ṭhitokāsamattaṃ na gāhetabbaṃ. Etañhi senāsanaṃ nāma na hoti. Pīṭhakaṭṭhāne pana appahonte ekaṃ mañcaṭṭhānaṃ vā pīṭhakaṭṭhānaṃ vā vārena vārena gahetvā ‘‘bhante, vissamathā’’ti tiṇṇaṃ janānaṃ dātabbaṃ, na hi sakkā sītasamaye sabbarattiṃ ajjhokāse vasituṃ. Mahātherena paṭhamayāmaṃ vissamitvā nikkhamitvā dutiyattherassa vattabbaṃ – ‘‘āvuso, idha pavisāhī’’ti. Sace mahāthero niddāgaruko hoti, kālaṃ na jānāti, ukkāsitvā dvāraṃ ākoṭetvā ‘‘bhante, kālo jāto, sītaṃ anudahatī’’ti vattabbaṃ. Tena nikkhamitvā okāso dātabbo, adātuṃ na labhati. Dutiyattherenapi majjhimayāmaṃ vissamitvā purimanayeneva itarassa dātabbaṃ. Niddāgaruko vuttanayeneva vuṭṭhāpetabbo. Evaṃ ekarattiṃ ekamañcaṭṭhānaṃ tiṇṇaṃ dātabbaṃ. Jambudīpe pana ekacce bhikkhū ‘‘senāsanaṃ nāma mañcaṭṭhānaṃ vā pīṭhaṭṭhānaṃ vā kiñcideva kassaci sappāyaṃ hoti, kassaci asappāya’’nti āgantukā hontu vā mā vā, devasikaṃ senāsanaṃ gāhenti. Ayaṃ utukāle senāsanaggāho nāma.

再者，当有众多比丘到来时，应让先到的年少比丘起来，按顺序分配（卧坐具）。如果每个独住处都足够，则应分配每人一个独住处。在那里，火堂、长廊、圆厅等所有（建筑）都归属于他。若（独住处）不足，则应按楼阁来分配。若楼阁不足，则应按房间来分配。若房间不足，则应按卧具来分配。若卧具不足，则应按床位来分配。若床位不足，则应按座位来分配。但是，不可只分配给比丘一个站立的空间，因为这不被称为卧坐具。再者，若座位不足，则应将一个床位或一个座位，轮流分配给三个人，并说：“尊者们，请休息。”因为在寒冷时节，实在无法整夜在露地住宿。大长老应在初夜休息后出来，对第二位长老说：“贤友，请到这里来。”如果大长老贪睡而不知时间，（他人）应咳嗽并敲门说：“尊者，时间到了，天气寒冷逼人。”他应出来让出地方，不能拒绝。第二位长老也在中夜休息后，依前例让给另一人。贪睡者也应依所说的方法让他起来。如此，在一夜中，一个床位应分配给三个人。再者，在瞻部洲，有些比丘认为：“所谓的卧坐具，无论是床位还是座位，对某些人适宜，对某些人不适宜。”因此无论有无客比丘，他们都每日领取卧坐具。这被称为“在适宜的季节领取卧坐具”。

Vassāvāse pana atthi āgantukavattaṃ, atthi āvāsikavattaṃ, āgantukena tāva sakaṭṭhānaṃ muñcitvā aññattha gantvā vasitukāmena vassūpanāyikadivasameva tattha na gantabbaṃ. Vasanaṭṭhānaṃ vā hi tatra sambādhaṃ bhaveyya, bhikkhācāro vā na sampajjeyya, tena na phāsuṃ vihareyya. Tasmā ‘‘idāni māsamattena vassūpanāyikā bhavissatī’’ti taṃ vihāraṃ pavisitabbaṃ. Tattha māsamattaṃ vasanto sace uddesatthiko uddesasampattiṃ sallakkhetvā, sace kammaṭṭhāniko kammaṭṭhānasappāyataṃ sallakkhetvā, sace paccayatthiko paccayalābhaṃ sallakkhetvā antovasse sukhaṃ vasissati.

再者，于雨安居时，有客居者之务，亦有常住者之务。首先，欲舍己处、前往他处而住的客比丘，不应仅在入雨安居之日才前往彼处。因为在彼处，住处或会狭隘，或乞食不得圆满，因此无法安乐而住。是故，当“如今再过一月即是入雨安居”时，即应进入该寺院。在那里住一个月左右，若是为求教诵者，便考察教诵之圆满；若是业处者，便考察业处之适宜；若是为求资具者，便考察资具之获得，如此，他将于雨安居内安乐而住。

Sakaṭṭhānato ca tattha gacchantena na gocaragāmo ghaṭṭetabbo, na tattha manussā vattabbā – ‘‘tumhe nissāya salākabhattādīni vā yāgukhajjakādīni vā vassāvāsikaṃ vā natthi, ayaṃ cetiyassa parikkhāro, ayaṃ uposathāgārassa, idaṃ tāḷañceva sūci ca sampaṭicchatha tumhākaṃ vihāra’’nti. Senāsanaṃ pana jaggitvā dārubhaṇḍamattikābhaṇḍāni paṭisāmetvā gamiyavattaṃ pūretvā gantabbaṃ. Evaṃ gacchantenāpi daharehi pattacīvarabhaṇḍikāyo ukkhipāpetvā [Pg.68] telanāḷikattaradaṇḍādīni gāhāpetvā chattaṃ paggayha attānaṃ dassentena gāmadvāreneva na gantabbaṃ, paṭicchannena aṭavimaggena gantabbaṃ. Aṭavimagge asati gumbādīni maddantena na gantabbaṃ, gamiyavattaṃ pana pūretvā vitakkaṃ chinditvā suddhacittena gamanavatteneva gantabbaṃ. Sace pana gāmadvārena maggo hoti, gacchantañca naṃ saparivāraṃ disvā manussā ‘‘amhākaṃ thero viyā’’ti upadhāvitvā ‘‘kuhiṃ, bhante, sabbaparikkhāre gahetvā gacchathā’’ti vadanti, tesu ce eko evaṃ vadati – ‘‘vassūpanāyikakālo nāmāyaṃ, yattha antovasse nibaddhabhikkhācāro bhaṇḍapaṭicchādanañca labbhati, tattha bhikkhū gacchantī’’ti. Tassa ce sutvā te manussā ‘‘bhante, imasmimpi gāme jano bhuñjati ceva nivāseti ca, mā aññattha gacchathā’’ti vatvā mittāmacce pakkosāpetvā sabbe sammantayitvā vihāre nibaddhavattañca salākabhattādīni ca vassāvāsikañca paṭṭhapetvā ‘‘idheva bhante vasathā’’ti yācanti, sabbaṃ sādituṃ vaṭṭati. Sabbañhetaṃ kappiyañceva anavajjañca. Kurundiyaṃ pana ‘‘‘kuhiṃ gacchathā’ti vutte ‘asukaṭṭhāna’nti vatvā, ‘kasmā tattha gacchathā’ti vutte ‘kāraṇaṃ ācikkhitabba’’’nti vuttaṃ. Ubhayampi panettha suddhacittattāva anavajjaṃ. Idaṃ āgantukavattaṃ nāma.

从自己的住处前往他处时，不应惊扰乞食村，也不应对那里的人说：“因为你们，我们没有了票食、粥食、硬食或雨安居衣。这是塔的用具，这是布萨堂的用具，请收下你们寺院的这把锁和钥匙吧。”而应打理好住所，收拾好木器和陶器，履行完离去者的义务后才可离去。如此离去时，不应让年轻比丘们拿起衣钵和行囊，拿着油管和杖等，撑着伞，炫耀自己，从村门口走，应走隐蔽的林间小路。若无林间小路，也不应踩踏灌木丛等而行，而应履行完离去者的义务，断除寻思，以清净心，遵循行路仪轨而行。但若有路经过村口，当他与随从同行时，人们看见了，心想：“这像是我们的长老。”便跑上前问：“尊者，您带着所有用具要去哪里？”他们中若有一人如此说：“这正是临近雨安居之时，比丘们会去能在雨安居期间获得固定乞食和衣物的地方。”他们听后若说：“尊者，这个村里也有人吃饭生活，请勿去别处。”然后召集亲友商议，在寺院里安排好固定的供养、票食等以及雨安居衣，然后请求道：“尊者，请就在这里住下吧。”这一切都可以接受。这一切既是如法的，也是无过失的。但在《古仑谛》中说：“当被问及‘要去哪里？’时，应回答‘去某某地方’；当被问及‘为何要去那里？’时，应说明原因。”在此，两种情况都因心清净而无过失。这称为来访比丘的义务。

Idaṃ pana āvāsikavattaṃ – paṭikacceva hi āvāsikehi vihāro jaggitabbo. Khaṇḍaphullapaṭisaṅkharaṇaparibhaṇḍāni kātabbāni. Rattiṭṭhānadivāṭṭhānavaccakuṭipassāvaṭṭhānāni padhānagharavihāramaggoti imāni sabbāni paṭijaggitabbāni, cetiye sudhākammaṃ muddavedikāya telamakkhanaṃ mañcapīṭhapaṭijaggananti idampi sabbaṃ kātabbaṃ – ‘‘vassaṃ vasitukāmā āgantvā uddesaparipucchākammaṭṭhānānuyogādīni karontā sukhaṃ vasissantī’’ti. Kataparikammehi āsāḷhījuṇhapañcamito paṭṭhāya vassāvāsikaṃ pucchitabbaṃ. Kattha pucchitabbaṃ? Yato pakatiyā labbhati. Yehi pana na dinnapubbaṃ, te pucchituṃ na vaṭṭati. Kasmā pucchitabbaṃ? Kadāci hi manussā denti, kadāci dubbhikkhādīhi upaddutā na denti. Tattha ye na dassanti, te apucchitvā vassāvāsike gāhite gāhitabhikkhūnaṃ lābhantarāyo hoti, tasmā pucchitvāva gāhetabbaṃ, pucchantena ‘‘tumhākaṃ vassāvāsikaggāhakakālo upakaṭṭho’’ti vattabbaṃ. Sace vadanti ‘‘bhante, imaṃ saṃvaccharaṃ chātakādīhi upaddutamha, na sakkoma dātu’’nti vā ‘‘yaṃ mayaṃ pubbe dema, tato ūnataraṃ dassāmā’’ti vā ‘‘idāni kappāso sulabho, yaṃ pubbe dema, tato bahutaraṃ dassāmā’’ti [Pg.69] vā vadanti, taṃ sallakkhetvā tadanurūpena nayena tesaṃ tesaṃ senāsane bhikkhūnaṃ vassāvāsikaṃ gāhetabbaṃ.

此为常住比丘的义务——常住比丘应预先整治寺院。应修补破损之处，并作整治。夜住处、日住处、行厕孤邸、便溺处，以及禅堂与寺院的道路，这一切都应整治。塔的涂灰泥、顶栏的涂油、床座的维护，这一切也都应完成，心想：“愿欲度雨安居者前来，能通过学习教诵、问难、修习业处等，安乐地居住。”完成准备后，应从阿沙荼月(Āsāḷhī)白月第五天起，询问雨安居衣之事。应于何处询问？于通常能获得之处。至于那些从未布施过的人，则不应去询问。为何要询问？因为人们有时会布施，有时因饥荒等灾患而无法布施。于彼处，若不询问那些将不布施者而接受了雨安居衣，则会对已接受的比丘们造成利养障碍。因此，必须询问后才可接受。询问时应说：“诸位，接受雨安居衣的时节已近。”若他们说：“尊者，今年我们遭受饥荒等灾患，无法布施。”或说：“我们会比以前布施得少一些。”或说：“如今棉花易得，我们会比以前布施得多一些。”应了解这些情况，以与此相应的方式，为各个住处的比丘们安排接受雨安居衣。

Sace manussā vadanti – ‘‘yassa amhākaṃ vassāvāsikaṃ pāpuṇāti, so temāsaṃ pānīyaṃ upaṭṭhāpetu, vihāramaggaṃ jaggatu, cetiyaṅgaṇabodhiyaṅgaṇāni jaggatu, bodhirukkhe udakaṃ āsiñcatū’’ti, yassa taṃ pāpuṇāti, tassa ācikkhitabbaṃ. Yo pana gāmo paṭikkamma yojanadviyojanantare hoti, tatra ce kulāni upanikkhepaṃ ṭhapetvā vihāre vassāvāsikaṃ dentiyeva, tāni kulāni apucchitvāpi tesaṃ senāsane vattaṃ katvā vasantassa vassāvāsikaṃ gāhetabbaṃ. Sace pana tesaṃ senāsane paṃsukūliko vasati, āgatañca taṃ disvā ‘‘tumhākaṃ vassāvāsikaṃ demā’’ti vadanti, tena saṅghassa ācikkhitabbaṃ. Sace tāni kulāni saṅghassa dātuṃ na icchanti, ‘‘tumhākaṃyeva demā’’ti vadanti, sabhāgo bhikkhu ‘‘vattaṃ katvā gaṇhāhī’’ti vattabbo. Paṃsukūlikassa panetaṃ na vaṭṭati, iti saddhādeyye dāyakamanussā pucchitabbā.

若人们说：“凡获得我们雨安居衣的比丘，他应在三个月期间准备饮用水，维护寺院道路，照管塔院和菩提树院，为菩提树浇水。”那么，就应告知获得此衣的比丘。此外，若有村庄离寺院一或二由旬，那里的家族寄放了物品后，仍在寺院中布施雨安居衣，那么，即使没有询问那些家族，住在他们提供的住处且履行了义务的比丘，也可以接受其雨安居衣。此外，若他们的住处有粪扫衣比丘居住，人们见到他来后说：“我们供养您雨安居衣。”他应告知僧团。若那些家族不愿布施给僧团，而说：“我们只布施给您。”则应告知该比丘：“你当履行义务后接受。”若认为“这对粪扫衣比丘不适合”，那么对于信施，应询问布施的人们。

Tatruppāde pana kappiyakārakā pucchitabbā. Kathaṃ pucchitabbā? ‘‘Kiṃ, āvuso, saṅghassa bhaṇḍapaṭicchādanaṃ bhavissatī’’ti. Sace vadanti – ‘‘bhavissati, bhante, ekekassa navahatthaṃ sāṭakaṃ dassāma, vassāvāsikaṃ gāhethā’’ti, gāhetabbaṃ. Sacepi vadanti – ‘‘sāṭakaṃ natthi; vatthu pana atthi, gāhetha, bhante’’ti, vatthumhi santepi gāhetuṃ vaṭṭatiyeva. Kappiyakārakānañhi hatthe ‘‘kappiyabhaṇḍaṃ paribhuñjathā’’ti dinnavatthuto yaṃ yaṃ kappaṃ, taṃ taṃ sabbaṃ paribhuñjituṃ anuññātaṃ.

此外，对于在那里生起的利得，应询问净人。应如何询问？“贤友，僧团会有遮身之物吗？”若他们说：“尊者，会有的。我们将给每位比丘九肘长的衣，请您们接受雨安居的供养。”则应接受。若他们也说：“没有衣，但有物资；尊者，请接受。”即使只有物资，也同样可以接受。因为对于交到净人手中，并被告知“请享用如法物”而布施的物资，凡是其中如法的，都被允许享用。

Yaṃ panettha piṇḍapātatthāya gilānapaccayatthāya vā uddissa dinnaṃ, taṃ cīvare upanāmentehi saṅghasuṭṭhutāya apaloketvā upanāmetabbaṃ. Senāsanatthāya uddissa dinnaṃ garubhaṇḍaṃ hoti, cīvaravaseneva catupaccayavasena vā dinnaṃ cīvare upanāmentānaṃ apalokanakammakiccaṃ natthi, apalokanakammaṃ karontehi ca puggalavaseneva kātabbaṃ, saṅghavasena na kātabbaṃ. Jātarūparajatavasenāpi āmakadhaññavasena vā apalokanakammaṃ na vaṭṭati. Kappiyabhaṇḍavasena cīvarataṇḍulādivaseneva ca vaṭṭati. Taṃ pana evaṃ kattabbaṃ – ‘‘idāni subhikkhaṃ sulabhapiṇḍaṃ, bhikkhū cīvarena kilamanti, ettakaṃ nāma taṇḍulabhāgaṃ bhikkhūnaṃ cīvaraṃ kātuṃ ruccatī’’ti. ‘‘Gilānapaccayo sulabho [Pg.70] gilāno vā natthi, ettakaṃ nāma taṇḍulabhāgaṃ bhikkhūnaṃ cīvaraṃ kātuṃ ruccatī’’ti.

在此，凡指定为托钵食物或病者资具而施予的物品，若要转用于衣，应为了僧团的善允，行求听羯磨后方可转用。指定为住处而施予的，即是重物；以衣或四资具的名义施予的，若要转用于衣，则无须行求听羯磨。并且，行求听羯磨时，应以个人名义进行，不应以僧团名义进行。以金银或生谷的名义行求听羯磨是不允许的；以如法物、衣、米等的名义则是允许的。应如此进行：“如今食物丰足，乞食容易，比丘们为衣而辛劳，可否将此份米粮转作比丘们的衣？”或“病者资具容易获得，或无病者，可否将此份米粮转作比丘们的衣？”

Evaṃ cīvarapaccayaṃ sallakkhetvā senāsanassa kāle ghosite sannipatite saṅghe senāsanaggāhako sammannitabbo. Sammannantena ca dve sammannitabbāti vuttaṃ. Evañhi navako vuḍḍhatarassa, vuḍḍho ca navakassa gāhessati. Mahante pana mahāvihārasadise vihāre tayo cattāro janā sammannitabbā. Kurundiyaṃ pana ‘‘aṭṭhapi soḷasapi jane sammannituṃ vaṭṭatī’’ti vuttaṃ. Tesaṃ sammuti kammavācāyapi apalokanenapi vaṭṭatiyeva.

如此考量过衣资具后，当分配住处的时间被宣告，僧团集会时，应推选出住处分配者(senāsanaggāhaka)。据说推选时应推选两人。这样，新学比丘将为年长比丘分配，年长比丘也将为新学比丘分配。但在如大寺(Mahāvihāra)般的大型寺院中，则应推选三或四人。而在《古仑谛》中说：“推选八人或十六人也是允许的。”对他们的委任，通过羯磨语或求听羯磨都是允许的。

Tehi sammatehi bhikkhūhi senāsanaṃ sallakkhetabbaṃ, cetiyagharaṃ bodhigharaṃ āsanagharaṃ sammuñjaniaṭṭo dāruaṭṭo vaccakuṭi iṭṭhakasālā vaḍḍhakisālā dvārakoṭṭhako pānīyamāḷo maggo pokkharaṇīti etāni hi asenāsanāni, vihāro aḍḍhayogo pāsādo hammiyaṃ guhā maṇḍapo rukkhamūlaṃ veḷugumboti imāni senāsanāni, tāni gāhetabbāni. Gāhentena ca ‘‘paṭhamaṃ bhikkhū gaṇetuṃ, bhikkhū gaṇetvā seyyā gaṇetu’’nti ettha vuttanayena gāhetabbāni. Sace saṅghiko ca saddhādeyyo cāti dve cīvarapaccayā honti, tesu yaṃ bhikkhū paṭhamaṃ gaṇhituṃ icchanti, taṃ gāhetvā tassa ṭhitikato paṭṭhāya itaro gāhetabbo.

那些受委任的比丘们应当辨识住处。塔殿、菩提树殿、圣像堂、置扫帚处、置木柴处、厕所、置砖堂、木匠堂、门楼、饮水台、道路、水池，这些不是住处；精舍、半边屋、楼阁、尖顶阁、洞窟、棚屋、树下、竹丛，这些是住处，应当领取。领取时，应按照此处所说的方法：“首先应计算比丘，计算比丘后，应计算卧具。”如果同时有僧伽所有和信众所施这两种衣物资具，比丘们想先领取哪一种，就先领取那一种，然后从那一种的次序开始领取另一种。

Sace pana bhikkhūnaṃ appatāya pariveṇaggena senāsane gāhiyamāne ekaṃ pariveṇaṃ mahālābhaṃ hoti, dasa vā dvādasa vā cīvarāni labhanti, taṃ vijaṭetvā aññesu alābhakesu āvāsesu pakkhipitvā aññesampi bhikkhūnaṃ gāhetabbanti mahāsumatthero āha. Mahāpadumatthero panāha – ‘‘na evaṃ kātabbaṃ, manussā hi attano āvāsajagganatthāya paccayaṃ denti, tasmā aññehi bhikkhūhi tattha pavisitabba’’nti. Sace panettha mahāthero paṭikkosati – ‘‘māvuso, evaṃ gāhetha, bhagavato anusiṭṭhiṃ karotha, vuttañhetaṃ bhagavatā – ‘anujānāmi, bhikkhave, pariveṇaggena gāhetu’’’nti tassa paṭikkosanāya aṭṭhatvā ‘‘bhante bhikkhū bahū, paccayo mando, saṅgahaṃ kātuṃ vaṭṭatī’’ti taṃ saññāpetvā gāhetabbameva.

再者，如果因比丘人数少而以院落为单位分配住处时，某一院落获得大利养，得到十或十二件衣，大须摩(Mahāsuma)长老说：“应该把这些分出来，放到其他没有获得利养的住处，也让其他比丘们领取。”但大红莲(Mahāpaduma)长老说：“不应该这样做，因为人们是为了维护自己的住处才布施资具的，因此应该让其他比丘也住进去。”如果此时有大长老反对说：“贤友们，不要这样领取，要遵从世尊的教导，世尊曾说：‘诸比丘，我允许你们以院落为单位领取。’”此时不理会其反对，应如此说服他：“尊者，比丘众多，而资具稀少，理应互相摄益。”在说服他之后，就应当这样领取。

Gāhentena [Pg.71] ca sammatena bhikkhunā mahātherassa santikaṃ gantvā evaṃ vattabbaṃ – ‘‘bhante, tumhākaṃ senāsanaṃ pāpuṇāti, gaṇhatha paccayaṃ dhārethā’’ti. ‘‘Asukakulassa paccayo asukasenāsanañca mayhaṃ pāpuṇāti, āvuso’’ti, ‘‘pāpuṇāti, bhante, gaṇhatha na’’nti, ‘‘gaṇhāmi, āvuso’’ti, gahitaṃ hoti. Sace pana ‘‘gahitaṃ vo, bhante’’ti vutte ‘‘gahitaṃ me’’ti vā ‘‘gaṇhissatha, bhante’’ti vutte ‘‘gaṇhissāmī’’ti vā vadati, ‘‘agahitaṃ hotī’’ti mahāsumatthero āha. Mahāpadumatthero panāha – ‘‘atītānāgatavacanaṃ vā hotu, vattamānavacanaṃ vā, satuppādamattaālayakaraṇamattameva cettha pamāṇaṃ, tasmā gahitameva hotī’’ti.

受委任的比丘应前往大长老处，如此说道：“尊者，有一个住处分配给您，请您接受，并照管其资具。”若大长老问：“贤友，某某家族的资具和某某住处是分配给我的吗？”应答：“是的，尊者，已分配给您，请您接受它。”若大长老答：“我接受，贤友。”即为已接受。但若问：“尊者，您接受了吗？”而大长老答：“我接受了。”或问：“尊者，您将要接受吗？”而大长老答：“我将要接受。”大须摩(Mahāsuma)长老说：“这便不算接受。”但大红莲(Mahāpaduma)长老说：“无论是过去时或未来时的言词，还是现在时的言词，此处仅以生起心念与产生爱著为标准，因此皆算已接受。”

Yopi paṃsukūliko bhikkhu senāsanaṃ gahetvā paccayaṃ vissajjeti, ayampi na aññasmiṃ āvāse pakkhipitabbo. Tasmiṃyeva pariveṇe aggisālāya vā dīghasālāya vā rukkhamūle vā aññassa gāhetuṃ vaṭṭati. Paṃsukūliko ‘‘vasāmī’’ti senāsanaṃ jaggissati, itaro ‘‘paccayaṃ gaṇhāmī’’ti, evaṃ dvīhi kāraṇehi senāsanaṃ sujaggitataraṃ bhavissati. Mahāpaccariyaṃ pana vuttaṃ – ‘‘paṃsukūlike vāsatthāya senāsanaṃ gaṇhante senāsanaggāhāpakena vattabbaṃ – ‘bhante, idha paccayo atthi, so kiṃ kātabbo’ti. Tena ‘heṭṭhā aññaṃ gāhāpehī’ti vattabbo. Sace pana kiñci avatvāva vasati, vutthavassassa ca pādamūle ṭhapetvā sāṭakaṃ denti, vaṭṭati. Atha vassāvāsikaṃ demāti vadanti, tasmiṃ senāsane vassaṃvutthabhikkhūnaṃ pāpuṇātī’’ti. Yesaṃ pana senāsanaṃ natthi; kevalaṃ paccayameva denti, tesaṃ paccayaṃ avassāvāsike senāsane gāhetuṃ vaṭṭati.

若有持粪扫衣的比丘，取得住处后舍弃资具，此资具亦不应置于其他住处。只可在同一院落内的火堂、长堂或树下，让另一人接受。持粪扫衣者以“我住”之念守护住处，另一人则以“我取资具”之念守护住处，如此以二因缘，住处将得到更好的守护。《大筏注》(Mahāpaccarī)中则说：“当持粪扫衣者为居住而接受住处时，负责分配住处的比丘应说：‘尊者，此处有资具，该如何处理？’他应回答：‘让另一人在下方接受。’如果他什么也不说就住下，而有人于雨安居后将衣置于其足下供养，此是允许的。若有人说‘我们供养雨安居衣’，则此衣属于在该住处度过雨安居的比丘们。”又，对于那些没有住处、仅供养资具的施主，其资具可在没有雨安居衣的住处接受。

Manussā thūpaṃ katvā vassāvāsikaṃ gāhāpenti, thūpo nāma asenāsanaṃ, tassa samīpe rukkhe vā maṇḍape vā upanibandhitvā gāhāpetabbaṃ. Tena bhikkhunā cetiyaṃ paṭijaggitabbaṃ. Bodhirukkhabodhigharaāsanagharasammuñjaniaṭṭadāruaṭṭavaccakuṭidvārakoṭṭhakapānīyamāḷakadantakaṭṭhamāḷakesupi eseva nayo. Bhojanasālā pana senāsanameva, tasmā taṃ ekassa vā bahūnaṃ vā paricchinditvā gāhetuṃ vaṭṭatīti sabbamidaṃ vitthārena mahāpaccariyaṃ vuttaṃ.

人们建造佛塔后，令[比丘]受取为雨安居处。塔本身并非住处，应将其与附近的树或茅棚关联起来而受取。那位比丘应照料该塔。于菩提树、菩提殿、佛像堂、扫帚台、木料台、厕所、门楼、饮水台、杨枝台等处，亦是同样的方法。然而，食堂即是住处，因此可将其划定给一位或多位比丘受取。所有这些皆在《大筏注》(Mahāpaccarī)中已详细说明。

Senāsanaggāhāpakena pana pāṭipadaaruṇato paṭṭhāya yāva puna aruṇaṃ na bhijjati tāva gāhetabbaṃ, idañhi senāsanaggāhassa khettaṃ. Sace [Pg.72] pātova gāhite senāsane añño vitakkacāriko bhikkhu āgantvā senāsanaṃ yācati, ‘‘gahitaṃ, bhante, senāsanaṃ, vassūpagato saṅgho, ramaṇīyo vihāro, rukkhamūlādīsu yattha icchatha tattha vasathā’’ti vattabbo. Vassūpagatehi antovasse nibaddhavattaṃ ṭhapetvā vassūpagatā bhikkhū ‘‘sammuñjaniyo bandhathā’’ti vattabbā. Sulabhā ce daṇḍakā ceva salākāyo ca honti, ekekena cha pañca muṭṭhisammuñjaniyo, dve tisso yaṭṭhisammuñjaniyo vā bandhitabbā. Dullabhā ce honti, dve tisso muṭṭhisammuñjaniyo ekā yaṭṭhisammuñjanī bandhitabbā. Sāmaṇerehi pañca pañca ukkā koṭṭetabbā. Vasanaṭṭhāne kasāvaparibhaṇḍaṃ kātabbaṃ.

负责分配住处者，应从入雨安居第一日的黎明开始，直到次日黎明未破晓前分配住处，此即为分配住处的时限。若于清晨分配好住处后，有其他游方比丘前来请求住处，应告知：“尊者，住处已分配完毕，僧团已入雨安居，此寺院甚是宜人，您可在树下等任何您中意之处居住。”已入雨安居的比丘们，在制定了雨安居期间的固定职责后，应被告知：“你们应当捆扎扫帚。”若棍茎与枝条易得，则每人应捆扎五、六把手扫帚，或两、三把长柄扫帚。若难得，则应捆扎两、三把手扫帚和一把长柄扫帚。沙弥们应每人准备五支火把。在居住之处应准备好染色用具。

Vattaṃ karontehi pana ‘‘na uddisitabbaṃ, na uddisāpetabbaṃ, na sajjhāyo kātabbo, na pabbājetabbaṃ, na upasampādetabbaṃ, na nissayo dātabbo, na dhammasavanaṃ kātabbaṃ, sabbeva hi ete papañcā. Nippapañcā hutvā samaṇadhammameva karissāmā’’ti vā ‘‘sabbe terasa dhutaṅgāni samādiyantu, seyyaṃ akappetvā ṭhānacaṅkamehi vītināmentu, mūgabbataṃ gaṇhantu, sattāhakaraṇīyena gatāpi bhājanīyabhaṇḍaṃ labhantū’’ti vā evarūpaṃ adhammikavattaṃ na kātabbaṃ. Evaṃ pana kātabbaṃ – pariyattidhammo nāma tividhampi saddhammaṃ patiṭṭhāpeti; tasmā sakkaccaṃ uddisatha, uddisāpetha, sajjhāyaṃ karotha, padhānaghare vasantānaṃ saṅghaṭṭanaṃ akatvā antovihāre nisīditvā uddisatha, uddisāpetha, sajjhāyaṃ karotha, dhammasavanaṃ samiddhaṃ karotha, pabbājentā sodhetvā pabbājetha, sodhetvā upasampādetha, sodhetvā nissayaṃ detha, ekopi hi kulaputto pabbajjaṃ upasampadañca labhitvā sakalasāsanaṃ patiṭṭhāpeti, attano thāmena yattakāni sakkotha tattakāni dhutaṅgāni samādiyatha. Antovassaṃ nāmetaṃ sakaladivasaṃ rattiyā ca paṭhamapacchimayāmesu appamattehi bhavitabbaṃ, vīriyaṃ ārabhitabbaṃ. Porāṇakamahātherāpi sabbapalibodhe chinditvā antovasse ekacārikavattaṃ pūrayiṃsu, bhasse mattaṃ jānitvā dasavatthukakathaṃ dasaasubhadasānussatiaṭṭhatiṃsārammaṇakathañca kātuṃ vaṭṭati, āgantukānaṃ vattaṃ kātuṃ sattāhakaraṇīyena gatānaṃ apaloketvā dātuṃ vaṭṭatīti evarūpaṃ vattaṃ kātabbaṃ.

再者，制定规定时，不应作此等不如法的规定，即：“不应诵读，不应令诵读，不应作讽诵，不应度人出家，不应授予具足戒，不应给予依止，不应听闻正法，因为这一切都是戏论。我们应远离戏论，只修沙门法。”或：“所有人都应受持十三头陀支，不设床座，以站立和经行度过时日，持默言戒，即使因七日要事外出者也应获得可分配的物品。”此类不如法的规定不应制定。而应如是制定规定：所谓教法，能确立三种正法。因此，应恭敬地诵读、令诵读、作讽诵。为不干扰住在业处堂的比丘，应在寺内静坐诵读、令诵读、作讽诵，并使听闻正法之事圆满。度人出家时，应审查后才度其出家；审查后才授予具足戒；审查后才给予依止。因为即使一位良家子(kulaputta)获得出家与具足戒，也能确立整个教法。应依自己的力量，能受持多少头陀支，便受持多少。在整个雨安居期间，于白昼以及夜晚的初夜和后夜，都应住于不放逸，发起精进。古代的大长老们也曾斩断一切障碍，在雨安居期间圆满了独行之法。了知言谈之分量后，适宜作十事论，以及关于十不净、十随念、三十八所缘的谈论。应行对待来客之法，对于因七日要事而外出的比丘，告知后可以分与所需。应当行持如是的规定。

Apica [Pg.73] bhikkhū ovaditabbā – ‘‘viggāhikapisuṇapharusavacanāni mā vadatha, divase divase sīlāni āvajjentā caturārakkhaṃ ahāpentā manasikārabahulā viharathā’’ti. Dantakaṭṭhakhādanavattaṃ ācikkhitabbaṃ, cetiyaṃ vā bodhiṃ vā vandantena gandhamālaṃ vā pūjentena pattaṃ vā thavikāya pakkhipantena na kathetabbaṃ, bhikkhācāravattaṃ ācikkhitabbaṃ – ‘‘antogāme manussehi saddhiṃ paccayasaññuttakathā vā visabhāgakathā vā na kathetabbā, rakkhitindriyehi bhavitabbaṃ, khandhakavattañca sekhiyavattañca pūretabba’’nti evarūpā bahukāpi niyyānikakathā ācikkhitabbāti.

此外，应教诫诸比丘：“莫说争论、离间、粗恶之语，应日日省察诸戒，不舍四守护业处，多作意而住。”应告知嚼杨枝的作法。礼拜塔庙或菩提树时，或供养香花时，或将钵放入袋中时，不应言语。应告知行乞的作法：“在村内不应与人谈论有关资具或不相应的话题，应守护诸根，并应圆满诸犍度法与众学法。”应告知许多如此导向出离的谈论。

Pacchimavassūpanāyikadivase pana sace kālaṃ ghosetvā sannipatite saṅghe koci dasahatthaṃ vatthaṃ āharitvā vassāvāsikaṃ deti, āgantuko sace bhikkhu saṅghatthero hoti, tassa dātabbaṃ. Navako ce hoti, sammatena bhikkhunā saṅghatthero vattabbo – ‘‘sace bhante icchatha, paṭhamabhāgaṃ muñcitvā idaṃ vatthaṃ gaṇhathā’’ti, amuñcantassa na dātabbaṃ. Sace pana pubbe gāhitaṃ muñcitvā gaṇhāti, dātabbaṃ. Etenevupāyena dutiyattherato paṭṭhāya parivattetvā pattaṭṭhāne āgantukassa dātabbaṃ. Sace paṭhamavassūpagatā dve tīṇi cattāri pañca vā vatthāni alatthuṃ, laddhaṃ laddhaṃ etenevupāyena vissajjāpetvā yāva āgantukassa samakaṃ hoti, tāva dātabbaṃ. Tena pana samake laddhe avasiṭṭho anubhāgo therāsane dātabbo. Paccuppanne lābhe sati ṭhitikāya gāhetuṃ katikaṃ kātuṃ vaṭṭati.

然而，在后安居日，若已宣告时间，于僧团集会时，有人带来十肘长的布作为安居衣而布施，倘若来客比丘是僧团上座，则应给予他。倘若来客是新比丘，则应由指定的比丘告知僧团上座：“尊者，如果您愿意，请放弃第一份而领取此布。”若他不放弃，则不应给予。但若他放弃先前已得之份而领取，则应给予。应以此方法，从第二上座开始轮流，轮到时即应给予来客比丘。如果初安居的比丘们已得到两、三、四或五块布，则应以此方法，将后来所得的布令其出让，并给予来客比丘，直到他的份额相等为止。当他得到相等的份额后，剩余的份额应给予上座席。当有现前的利得时，可以订立规约，作为常住物而收取。

Sace dubbhikkhaṃ hoti, dvīsupi vassūpanāyikāsu vassūpagatā bhikkhū bhikkhāya kilamantā ‘‘āvuso, idha vasantā sabbeva kilamāma, sādhu vata dvebhāgā homa, yesaṃ ñātipavāritaṭṭhānāni atthi, te tattha vasitvā pavāraṇāya āgantvā attano pattaṃ vassāvāsikaṃ gaṇhantū’’ti vadanti, tesu ye tattha vasitvā pavāraṇāya āgacchanti, tesaṃ apaloketvā vassāvāsikaṃ dātabbaṃ. Sādiyantāpi hi te neva vassāvāsikassa sāmino, khīyantāpi ca āvāsikā neva adātuṃ labhanti. Kurundiyaṃ pana vuttaṃ – ‘‘katikavattaṃ kātabbaṃ – ‘sabbesaṃ no idha yāgubhattaṃ nappahoti, sabhāgaṭṭhāne vasitvā āgacchatha, tumhākaṃ pattaṃ vassāvāsikaṃ labhissathā’ti. Tañce eko paṭibāhati, supaṭibāhitaṃ; no ce [Pg.74] paṭibāhati, katikā sukatā. Pacchā tesaṃ tattha vasitvā āgatānaṃ apaloketvā dātabbaṃ, apalokanakāle paṭibāhituṃ na labbhatī’’ti. Punapi vuttaṃ – ‘‘sace vassūpagatesu ekaccānaṃ vassāvāsike apāpuṇante bhikkhū katikaṃ karonti – ‘chinnavassānaṃ vassāvāsikañca idāni uppajjanakavassāvāsikañca imesaṃ dātuṃ ruccatī’ti evaṃ katikāya katāya gāhitasadisameva hoti, uppannuppannaṃ tesameva dātabba’’nti.

倘若遭遇饥荒，于二安居日入雨安居的比丘因乞食而疲惫，彼等言：“贤友(āvuso)，我等住于此处皆感疲惫。善哉，我等当分为二部：凡有亲属、邀请者之处者，可往彼处居住，于自恣(pavāraṇā)日归来，领取己分之安居衣(vassāvāsika)。”彼等之中，凡往彼处居住并于自恣日归来者，经征询同意后，应将安居衣给予彼等。诚然，彼等纵然乐于接受，亦非安居衣之主；而住处比丘纵然不悦，亦不得拒绝给予。复次，《古仑谛》(Kurundī)中言：“应订立协议——‘我等此处之粥饭不足以供给所有人，汝等可至有同分之处居住，而后返回，将得汝等份内之安居衣。’若有一人反对，则为善谏；若无人反对，则协议善成。其后，对彼等于彼处居住后归来者，经征询同意后应给予，征询同意时，不得反对。”又言：“若入雨安居的比丘中，于某些人未得安居衣时，诸比丘订立协议——‘同意将破夏者之安居衣，以及现今将生起之安居衣，给予此等比丘。’如是订立协议后，即等同已领取，凡有生起，皆应给予彼等。”

Temāsaṃ pānīyaṃ upaṭṭhāpetvā vihāramaggacetiyaṅgaṇabodhiyaṅgaṇāni jaggitvā bodhirukkhe udakaṃ siñcitvā pakkantopi vibbhantopi vassāvāsikaṃ labhatiyeva. Bhatiniviṭṭhañhi tena kataṃ. Saṅghikaṃ pana apalokanakammaṃ katvā gāhitaṃ antovasse vibbhantopi labhateva. Paccayavasena gāhitaṃ pana na labhatīti vadanti.

于三月间设置饮用水，清扫寺院道路、塔院、菩提树院，浇灌菩提树，其后纵然离去或还俗，亦恒得安居衣(vassāvāsika)。此乃因彼已作如佣作者。复次，僧伽之物，行求听羯磨(apalokanakamma)后而领取者，纵于雨安居内还俗，亦恒能得。然（诸师）言：以资具为由而领取者，则不得。

Sace vutthavasso disaṃgamiko bhikkhu āvāsikassa hatthato kiñcideva kappiyabhaṇḍaṃ gahetvā ‘‘asukakule mayhaṃ vassāvāsikaṃ pattaṃ, taṃ gaṇhathā’’ti vatvā gataṭṭhāne vibbhamati, vassāvāsikaṃ saṅghikaṃ hoti. Sace pana manusse sammukhā sampaṭicchāpetvā gacchati, labhati. ‘‘Idaṃ vassāvāsikaṃ amhākaṃ senāsane vutthabhikkhuno demā’’ti vutte, yassa gāhitaṃ tasseva hoti. Sace pana senāsanasāmikassa piyakamyatāya puttadhītādayo bahūni vatthāni āharitvā ‘‘amhākaṃ senāsane demā’’ti denti, tattha vassūpagatassa ekameva vatthaṃ dātabbaṃ, sesāni saṅghikāni honti, vassāvāsikaṭṭhitikāya gāhetabbāni. Ṭhitikāya asati therāsanato paṭṭhāya gāhetabbāni. Senāsane vassūpagataṃ bhikkhuṃ nissāya uppannena cittappasādena bahūni vatthāni āharitvā ‘‘senāsanassa demā’’ti dinnesupi eseva nayo. Sace pana pādamūle ṭhapetvā ‘‘etassa bhikkhuno demā’’ti vadanti, tasseva honti.

若已安居毕、欲游行他方的比丘，从住处比丘手中取得某些净物后说：“在某家有我的雨安居衣，你们去取。”说完后，在他去到的地方还俗，则该雨安居衣归僧团所有。但若他当面委托相关居士后才离去，则能得到。若（施主）说：“我们将这雨安居衣布施给我们住处中已安居的比丘。”则此衣为谁而取，即归谁所有。但若因喜爱住处主人，其子女等带来许多衣物说：“我们布施给我们的住处。”则在那里入雨安居的比丘只应取一件，其余归僧团所有，应按照雨安居衣的规定来收取。若无此规定，则应从长老座开始收取。缘于对在住处入雨安居的比丘生起净信，带来许多衣物说：“我们布施给住处。”在此情况下，也依此理。但若将衣物放在（比丘）脚边说：“我们布施给这位比丘。”则归该比丘所有。

Ekassa gehe dve vassāvāsikāni – paṭhamabhāgo sāmaṇerassa gāhito hoti, dutiyo therāsane. So ekaṃ dasahatthaṃ, ekaṃ aṭṭhahatthaṃ sāṭakaṃ peseti ‘‘vassāvāsikaṃ pattabhikkhūnaṃ dethā’’ti vicinitvā varabhāgaṃ sāmaṇerassa datvā anubhāgo therāsane dātabbo. Sace pana ubhopi gharaṃ netvā bhojetvā sayameva pādamūle ṭhapeti, yaṃ yassa dinnaṃ, tadeva tassa hoti.

在一户人家，有两份雨安居衣的供养：第一份已为一位沙弥所取，第二份则在长老座。该施主送来一件十肘和一件八肘的衣，并嘱咐：“请布施给已得雨安居衣的比丘们。”（僧团）应挑选后，将较好的那份给予沙弥，次好的那份给予长老座。但若施主将两人都请到家中供养饮食后，亲自将衣放在他们脚边，那么哪件给了谁，就归谁所有。

Ito [Pg.75] paraṃ mahāpaccariyaṃ āgatanayo hoti – ‘‘ekassa ghare daharasāmaṇerassa vassāvāsikaṃ pāpuṇāti, so ce pucchati – ‘amhākaṃ vassāvāsikaṃ kassa patta’nti, ‘sāmaṇerassā’ti avatvā ‘dānakāle jānissasī’ti vatvā dānadivase ekaṃ mahātheraṃ pesetvā nīharāpetabbaṃ. Sace yassa vassāvāsikaṃ pattaṃ, so vibbhamati vā kālaṃ vā karoti, manussā ce pucchanti – ‘kassa amhākaṃ vassāvāsikaṃ patta’nti, tesaṃ yathābhūtaṃ ācikkhitabbaṃ. Sace te vadanti – ‘tumhākaṃ demā’ti, tassa bhikkhuno pāpuṇāti. Atha saṅghassa vā gaṇassa vā denti, saṅghassa vā gaṇassa vā pāpuṇāti. Sace vassūpagatā suddhapaṃsukūlikāyeva honti, ānetvā dinnaṃ vassāvāsikaṃ senāsanaparikkhāraṃ vā katvā ṭhapetabbaṃ, bimbohanādīni vā kātabbānī’’ti. Idaṃ nevāsikavattaṃ.

此后，是《大筏注》(Mahāpaccarī)中所载之理：“在一户人家，一份雨安居施物归于一位年少沙弥。若施主问：‘我们的雨安居施物归于谁？’不应说‘归于沙弥’，而应说：‘布施时你自会知道。’到了布施之日，应派一位大长老去领取。若得此雨安居施物者还俗或亡故，而人们问：‘我们的雨安居施物归于谁？’应如实告知他们。若他们说：‘我们布施给您们。’则此物归于那位比丘。又或者，若他们布施给僧团或僧群，则此物归于僧团或僧群。若入雨安居者皆为纯粹的粪扫衣者，则应将所带来的雨安居施物制成住处用具（如枕头等）存放起来。”此为常住者的行法。

Senāsanaggāhakathā niṭṭhitā.

领取住处论终。

Upanandavatthukathā

优波难陀事

319. Upanandavatthusmiṃ – tattha tayā moghapurisa gahitaṃ idha muttaṃ, idha tayā gahitaṃ tatra muttanti ettha ayamattho – yaṃ tayā tattha senāsanaṃ gahitaṃ, taṃ te gaṇhanteneva idha muttaṃ hoti. ‘‘Idha dānāhaṃ, āvuso, muñcāmī’’ti vadantena pana taṃ tatrāpi muttaṃ. Evaṃ tvaṃ ubhayattha paribāhiroti.

319. 在优波难陀事中：“愚人，你在那里所取的，在此处即被舍弃；你在此处所取的，在那里即被舍弃。”此中义为：你于彼处取得住处，就在你取得它时，此处的（住处）即被舍弃。又，若说：“贤友，我现在于此处舍弃”，则彼处的（住处）亦被舍弃。如是，你于两处皆被排除在外。

Ayaṃ panettha vinicchayo – gahaṇena gahaṇaṃ paṭippassambhati, gahaṇena ālayo paṭippassambhati, ālayena gahaṇaṃ paṭippassambhati, ālayena ālayo paṭippassambhati. Kathaṃ? Idhekacco vassūpanāyikadivase ekasmiṃ vihāre senāsanaṃ gahetvā sāmantavihāraṃ gantvā tatrāpi gaṇhāti, tassa iminā gahaṇena purimaṃ gahaṇaṃ paṭippassambhati. Aparo ‘‘idha vasissāmī’’ti ālayamattaṃ katvā sāmantavihāraṃ gantvā tattha senāsanaṃ gaṇhāti, tassa iminā gahaṇena purimo ālayo paṭippassambhati. Eko ‘‘idha vasissāmī’’ti senāsanaṃ vā gahetvā ālayaṃ vā katvā sāmantavihāraṃ gantvā ‘‘idheva dāni vasissāmī’’ti ālayaṃ karoti, iccassa ālayena vā gahaṇaṃ ālayena vā ālayo paṭippassambhati, sabbattha pacchime [Pg.76] gahaṇe vā ālaye vā tiṭṭhati. Yo pana ‘‘ekasmiṃ vihāre senāsanaṃ gahetvā aññasmiṃ vihāre vasissāmī’’ti gacchati, tassa upacārasīmātikkame senāsanaggāho paṭippassambhati. Yadi pana ‘‘tattha phāsu bhavissati, vasissāmi; no ce, āgamissāmī’’ti gantvā aphāsubhāvaṃ ñatvā paccāgacchati, vaṭṭati.

此中的决择是：（后来的）取得能平息（先前的）取得，（后来的）取得能平息（先前的）爱着，（后来的）爱着能平息（先前的）取得，（后来的）爱着能平息（先前的）爱着。如何？于此，某位比丘在入雨安居之日，于一寺院取得住处后，又去到附近的寺院也取得住处，对他而言，此后来的取得平息了先前的取得。另一位，仅作“我将住于此”之爱着后，去到附近的寺院取得住处，对他而言，此一取得平息了先前的爱着。某人作“我将住于此”之念而取得住处或生起爱着后，去到附近的寺院，又作“我现在就将住于此”之爱着，如此，他（后来的）爱着或平息了（先前的）取得，或平息了（先前的）爱着；在一切情况下，皆以最后的取得或爱着为准。又，若有比丘想“我已于一寺院取得住处，将去另一寺院居住”而去，当他越过近住区界（upacārasīmā）时，其对住处的取得即告平息。但若他想“若彼处舒适，我便居住；若不，我即返回”而去，了知不舒适后返回，这是允许的。

320. Tivassantarenāti ettha tivassantaro nāma yo dvīhi vassehi mahantataro vā daharataro vā hoti. Yo pana ekena vassena mahantataro vā daharataro vā hoti, yo vā samānavasso, tattha vattabbameva natthi. Ime sabbe ekasmiṃ mañce vā pīṭhe vā dve dve hutvā nisīdituṃ labhanti. Yaṃ tiṇṇaṃ pahoti, taṃ saṃhārimaṃ vā hotu asaṃhārimaṃ vā, tathārūpe api phalakakhaṇḍe anupasampannenāpi saddhiṃ nisīdituṃ vaṭṭati.

320. 于“三腊之隔”（tivassantara），此中，所谓“三腊之隔者”，是指戒腊多二腊或少二腊者。至于戒腊多一腊或少一腊者，或同腊者，则不待言。所有这些人，皆可两人共坐于一床或一凳。凡可容纳三人的座位，无论是可移动或不可移动的，于如是木板上，亦可与未受具足戒者共坐。

Hatthinakhakanti hatthikumbhe patiṭṭhitaṃ; evaṃ katassa kiretaṃ nāmaṃ. Sabbaṃ pāsādaparibhoganti suvaṇṇarajatādivicitrāni kavāṭāni mañcapīṭhāni tālavaṇṭāni suvaṇṇarajatamayapānīyaghaṭapānīyasarāvāni yaṃkiñci cittakammakataṃ, sabbaṃ vaṭṭati. ‘‘Pāsādassa dāsidāsaṃ khettavatthuṃ gomahiṃsaṃ demā’’ti vadanti, pāṭekkaṃ gahaṇakiccaṃ natthi, pāsāde paṭiggahite paṭiggahitameva hoti. Gonakādīni saṅghikavihāre vā puggalikavihāre vā mañcapīṭhakesu attharitvā paribhuñjituṃ na vaṭṭanti. Dhammāsane pana gihivikaṭanihārena labbhanti, tatrāpi nipajjituṃ na vaṭṭati.

“Hatthinakhaka（象甲）”是指（殿堂）建立于象额形的地基上；据说如此建造的（殿堂）便得此名。“所有殿堂的用具”是指：以金银等装饰的门、床、凳、多罗扇、金银制的水瓶和水钵，以及任何彩绘之物，这一切都是应允的。若有人说：“我们布施殿堂的男女奴仆、田地、土地、牛和水牛。”则无需逐一接受，接受了殿堂，即等同于接受了这一切。长毛坐卧具等，无论是在僧团的寺院或个人的寺院，皆不应铺在床或凳上使用。但在法座上，则可以如在家人的铺设方式使用，纵然如此，也不应在上面躺卧。

Upanandavatthukathā niṭṭhitā.

优波难陀事终。

Avissajjiyavatthukathā

不可舍弃事论

321. Pañcimānīti rāsivasena pañca, sarūpavasena panetāni bahūni honti. Tattha ārāmo nāma pupphārāmo vā phalārāmo vā. Ārāmavatthu nāma tesaṃyeva ārāmānaṃ atthāya paricchinditvā ṭhapitokāso; tesu vā ārāmesu vinaṭṭhesu tesaṃ porāṇakabhūmibhāgo. Vihāro nāma yaṃkiñci pāsādādisenāsanaṃ. Vihāravatthu nāma tassa patiṭṭhānokāso. Mañco nāma – masārako, bundikābaddho, kuḷīrapādako āhaccapādakoti imesaṃ pubbe vuttānaṃ catunnaṃ mañcānaṃ aññataro[Pg.77]. Pīṭhaṃ nāma masārakādīnaṃyeva catunnaṃ pīṭhānaṃ aññataraṃ. Bhisi nāma uṇṇabhisiādīnaṃ pañcannaṃ aññatarā. Bimbohanaṃ nāma vuttappakārānaṃ bimbohanānaṃ aññataraṃ. Lohakumbhī nāma kāḷalohena vā tambalohena vā yena kenaci lohena katā kumbhī. Lohabhāṇakādīsupi eseva nayo. Ettha pana bhāṇakanti arañjaro vuccati. Vārakoti ghaṭo. Kaṭāhaṃ kaṭāhameva. Vāsiādīsu valliādīsu ca duviññeyyaṃ nāma natthi. Evaṃ –

321. 此等五事：从类别上说有五种，但从其各自形态上说则有很多。其中：园林，是指花园或果园。园林地，是指为彼等园林而划定设置的区域；或是当彼等园林毁坏后，其旧时的地界。寺院，是指任何殿堂等住处。寺院地，是指其建立的处所。床，是指先前所说的masāraka、bundikābaddha、kuḷīrapādaka、āhaccapādaka此四种床之一。凳，是指masāraka等四种凳之一。垫，是指羊毛垫等五种之一。枕，是指所说种类的枕头之一。金属罐，是指由铁、铜或任何金属所造的罐。金属器皿等亦同此理。此中，所谓“器皿”（bhāṇaka），是指水缸（arañjara）。“Vāraka”即是壶（ghaṭa）。“Kaṭāha”即是锅。斧、藤等则无难解之处。如是—

Dvisaṅgahāni dve honti, tatiyaṃ catusaṅgahaṃ;

Catutthaṃ navakoṭṭhāsaṃ, pañcamaṃ aṭṭhabhedanaṃ.

首二各有二，第三合四品，第四有九分，第五分八种。

Iti pañcahi rāsīhi, pañcanimmalalocano;

Pañcavīsavidhaṃ nātho, garubhaṇḍaṃ pakāsayi.

如是五聚法，五净眼能仁；二十五种贵重物，导师已明示。

Tatrāyaṃ vinicchayakathā – idañhi sabbampi garubhaṇḍaṃ idha avissajjiyaṃ, kīṭāgirivatthusmiṃ ‘‘avebhaṅgiya’’nti vuttaṃ. Parivāre pana –

此中决择之言如下：这一切贵重物于此是不可舍弃的，在鸡吒山的故事中，被称为“不可分”。但在《附随》中则—

‘‘Avissajjiyaṃ avebhaṅgiyaṃ, pañca vuttā mahesinā;

Vissajjentassa paribhuñjantassa anāpatti,Pañhā mesā kusalehi cintitā’’ti. (pari. 479) –

“不可舍弃不可分，大仙说此五种物；转让使用皆无犯，此是善巧者所思之问。”

Āgataṃ. Tasmā mūlacchejjavasena avissajjiyaṃ avebhaṅgiyañca parivattanavasena pana vissajjentassa paribhuñjantassa ca anāpattīti evamettha adhippāyo veditabbo.

如是引文。是故，就根绝的方式而言，是不可舍弃与不可分的；但就交换的方式而言，处置或使用者无犯。于此，应如是理解其义。

Tatrāyaṃ anupubbikathā – idaṃ tāva pañcavidhampi cīvarapiṇḍapātabhesajjatthāya upanetuṃ na vaṭṭati. Thāvarena ca thāvaraṃ garubhaṇḍena ca garubhaṇḍaṃ parivattetuṃ vaṭṭati. Thāvare pana khettaṃ vatthu taḷākaṃ mātikāti evarūpaṃ bhikkhusaṅghassa vicāretuṃ vā sampaṭicchituṃ vā adhivāsetuṃ vā na vaṭṭati, kappiyakārakeheva vicāritato kappiyabhaṇḍaṃ vaṭṭati. Ārāmena pana ārāmaṃ ārāmavatthuṃ vihāraṃ vihāravatthunti imāni cattāri parivattetuṃ vaṭṭati.

此中次第解说如下：首先，这五种重物皆不得为换取衣、食、药而处置。不动产可以换不动产，重物可以换重物。然而，就不动产而言，诸如田地、地基、池塘、水渠等，比丘僧团不应管理、接受或同意；但从净人管理而得的净物，则是允许的。又，园林、园林地、寺院、寺院地这四者，相互交换是允许的。

Tatrāyaṃ parivattananayo – saṅghassa nāḷikerārāmo dūre hoti, kappiyakārakā vā bahutaraṃ khādanti. Yampi na khādanti, tato sakaṭavetanaṃ datvā [Pg.78] appameva haranti. Aññesaṃ pana tassa ārāmassa avidūragāmavāsīnaṃ manussānaṃ vihārassa samīpe ārāmo hoti, te saṅghaṃ upasaṅkamitvā sakena ārāmena taṃ ārāmaṃ yācanti, saṅghena ‘‘ruccati saṅghassā’’ti apaloketvā sampaṭicchitabbo. Sacepi bhikkhūnaṃ rukkhasahassaṃ hoti, manussānaṃ pañca satāni, ‘‘tumhākaṃ ārāmo khuddako’’ti na vattabbaṃ. Kiñcāpi hi ayaṃ khuddako, atha kho itarato bahutaraṃ āyaṃ deti. Sacepi samakameva deti; evampi icchiticchitakkhaṇe paribhuñjituṃ sakkāti gahetabbameva. Sace pana manussānaṃ bahutarā rukkhā honti, ‘‘nanu tumhākaṃ bahutarā rukkhā’’ti vattabbaṃ. Sace ‘‘atirekaṃ amhākaṃ puññaṃ hotu, saṅghassa demā’’ti vadanti, jānāpetvā sampaṭicchituṃ vaṭṭati. Bhikkhūnaṃ rukkhā phaladhārino, manussānaṃ rukkhā na tāva phalaṃ gaṇhanti, kiñcāpi na gaṇhanti, na cirena gaṇhissantīti sampaṭicchitabbameva. Manussānaṃ rukkhā phaladhārino, bhikkhūnaṃ na tāva phalaṃ gaṇhanti, ‘‘nanu tumhākaṃ rukkhā phaladhārino’’ti vattabbaṃ. Sace ‘‘gaṇhatha, bhante, amhākaṃ puññaṃ bhavissatī’’ti denti, jānāpetvā sampaṭicchituṃ vaṭṭati; evaṃ ārāmena ārāmo parivattetabbo. Eteneva nayena ārāmavatthupi vihāropi vihāravatthupi ārāmena parivattetabbaṃ. Ārāmavatthunā ca mahantena vā khuddakena vā ārāmaārāmavatthu vihāravihāravatthūni.

在此，交换的方法如下：僧团的椰子园地处偏远，净人又多有食用。即使是他们未食用的部分，也要支付运费，结果运来的也极少。此外，有住在该园附近村庄的人，其园就在精舍旁边。他们来到僧团处，请求以自己的园交换僧团的那个园，僧团应在宣告“僧团同意”后接受。即使比丘们有一千棵树，而对方只有五百棵，也不应说“你们的园太小”。因为此园虽小，其收益却比另一园更多。即使收益相等，也应接受，因为可以在需要之时随时享用。如果对方的树更多，则应说：“你们的树不是更多吗？”如果他们说：“愿我们获得额外的福德，我们供养给僧团”，应告知僧团后接受。若比丘们的树已结果，而对方的树尚未结果，即使尚未结果，但不久就会结果，也应接受。若对方的树已结果，而比丘们的树尚未结果，则应说：“你们的树不是已结果了吗？”如果他们说：“尊者，请接受吧，愿我们获得福德”而给予，应告知僧团后接受。如此，应以园换园。依此方法，园地、精舍和精舍地也可以用园来交换。并且，可以用或大或小的园地来交换园、园地、精舍或精舍地。

Kathaṃ vihārena vihāro parivattetabbo? Saṅghassa antogāme gehaṃ hoti, manussānaṃ vihāramajjhe pāsādo, ubhopi agghena samakā, sace manussā tena pāsādena taṃ gehaṃ yācanti, sampaṭicchituṃ vaṭṭati. Bhikkhūnaṃ ce mahagghataraṃ gehaṃ hoti, ‘‘mahagghataraṃ amhākaṃ geha’’nti vutte ‘‘kiñcāpi mahagghataraṃ, pabbajitānaṃ asāruppaṃ, na sakkā tattha pabbajitehi vasituṃ, idaṃ pana sāruppaṃ gaṇhathā’’ti vadanti; evampi sampaṭicchituṃ vaṭṭati. Sace pana manussānaṃ mahagghaṃ hoti, ‘‘nanu tumhākaṃ gehaṃ mahaggha’’nti vattabbaṃ. ‘‘Hotu, bhante, amhākaṃ puññaṃ bhavissati, gaṇhathā’’ti vutte pana sampaṭicchituṃ vaṭṭati. Evaṃ vihārena vihāro parivattetabbo. Eteneva nayena vihāravatthupi ārāmopi ārāmavatthupi vihārena parivattetabbaṃ. Vihāravatthunā ca mahagghena vā appagghena vā vihāravihāravatthuārāmaārāmavatthūni. Evaṃ tāva thāvarena thāvaraparivattanaṃ veditabbaṃ.

应如何以住处交换住处？僧团在村内有房屋，在家人在寺院中央有殿堂，两者价值相等。若在家人想用那殿堂请求交换那房屋，可以接受。若是比丘们的房屋价值更高，当（比丘们）说“我们的房屋价值更高”时，（在家人）说：“虽然价值更高，但对出家人不适合，出家人不能住在那里。而这个（殿堂）是适合的，请您们接受吧。”如此也可以接受。但若是在家人的（殿堂）价值更高，则应说：“你们的房屋不是价值更高吗？”当（他们）说：“没关系，尊者们，这将是我们的福德，请您们接受吧。”时，则可以接受。如是，可以住处交换住处。以同样的方式，住处地、园林、园林地也可以与住处交换。并且，以价值或高或低的住处地，也可以交换住处、住处地、园林、园林地。如是，首先应了知以不动产交换不动产。

Garubhaṇḍena [Pg.79] garubhaṇḍaparivattane pana mañcapīṭhaṃ mahantaṃ vā hotu khuddakaṃ vā, antamaso caturaṅgulapādakaṃ vā gāmadārakehi paṃsvāgārakesu kīḷantehi katampi saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ hoti. Sacepi rājarājamahāmattādayo ekappahāreneva mañcasataṃ vā mañcasahassaṃ vā denti, sabbe kappiyamañcā sampaṭicchitabbā, sampaṭicchitvā vuḍḍhapaṭipāṭiyā ‘‘saṅghikaparibhogena paribhuñjathā’’ti dātabbā, puggalikavasena na dātabbā. Atirekamañce bhaṇḍāgārādīsu paññapetvā pattacīvaraṃ nikkhipitumpi vaṭṭati. Bahisīmāya ‘‘saṅghassa demā’’ti dinnamañco saṅghattherassa vasanaṭṭhāne dātabbo. Tattha ce bahū mañcā honti, mañcena kammaṃ natthi; yassa vasanaṭṭhāne kammaṃ atthi, tattha ‘‘saṅghikaparibhogena paribhuñjathā’’ti dātabbo. Mahagghena satagghanakena vā sahassagghanakena vā satasahassagghanakena vā mañcena aññaṃ mañcasataṃ labhati, parivattetvā gahetabbaṃ. Na kevalaṃ mañcena mañcoyeva, ārāmaārāmavatthuvihāravihāravatthupīṭhabhisibimbohanānipi parivattetuṃ vaṭṭanti. Esa nayo pīṭhabhisibimbohanesupi. Etesu hi kappiyākapyiyaṃ vuttanayameva. Tattha akappiyaṃ na paribhuñjitabbaṃ, kappiyaṃ saṅghikaparibhogena paribhuñjitabbaṃ. Akappiyaṃ vā mahagghaṃ kappiyaṃ vā parivattetvā vuttavatthūni gahetabbāni. Agarubhaṇḍupagaṃ pana bhisibimbohanaṃ nāma natthi.

再者，关于以重物交换重物：床或凳子，无论大小，乃至村童在沙屋游戏中制作的、有四指高床脚的，从布施给僧团之时起，即是重物。即使国王、王臣等一次性布施一百张或一千张床，所有如法的床都应接受；接受后，应按僧腊顺序分配，并告知“应作为僧团公物使用”，不可作为个人物品分配。多余的床可以铺设在库房等地，也允许用来放置衣钵。在界外以“我们布施给僧团”之名所施的床，应送至僧团上座的住处。若那里床多而无用，则应送到有需要的（比丘的）住处，并告知“应作为僧团公物使用”。若能以一张价值百金、千金或十万金的贵重床换取另外一百张床，则应交换获取。不仅能以床交换床，也允许交换园林、园林地、寺院、寺院地、凳子、褥垫和靠枕。此理则亦适用于凳子、褥垫和靠枕。对于这些物品，其是否如法，准则如前所述。其中，不如法的不可使用，如法的应作为僧团公物使用。不如法的或贵重的如法物品，可以交换来获取前述的物品。然而，并没有所谓的非重物的褥垫和靠枕。

Lohakumbhī lohabhāṇakaṃ lohakaṭāhanti imāni tīṇi mahantāni vā hontu khuddakāni vā antamaso pasatamattaudakagaṇhanakānipi garubhaṇḍāniyeva. Lohavārako pana kāḷalohatambalohavaṭṭalohakaṃsalohānaṃ yena kenaci kato sīhaḷadīpe pādagaṇhanako bhājetabbo. Pādo ca nāma magadhanāḷiyā pañcanāḷimattaṃ gaṇhāti, tato adhikagaṇhanako garubhaṇḍaṃ. Imāni tāva pāḷiyaṃ āgatāni lohabhājanāni.

金属瓮(lohakumbhī)、金属器(lohabhāṇakaṃ)、金属锅(lohakaṭāhaṃ)，此三者无论大小，乃至仅能容纳一捧水，亦皆是重物(garubhaṇḍa)。再者，由黑铁(kāḷaloha)、铜(tambaloha)、粗铜(vaṭṭaloha)或白铜(kaṃsaloha)中任何一种所制成的金属水壶(lohavāraka)，在狮子岛(Sīhaḷadīpa)，若能容纳一足(pāda)者，则应予分配。所谓“足”(pāda)，即以摩揭陀(Magadha)那提(nāḷi)为量，能容纳五那提；能容纳超过此量者，即是重物。以上是圣典中所提及的金属容器。

Pāḷiyaṃ pana anāgatānipi bhiṅgārapaṭiggahauḷuṅkadabbikaṭacchupātitaṭṭakasarakasamuggaaṅgārakapalladhūmakaṭacchuādīni khuddakāni vā mahantāni vā sabbāni garubhaṇḍāni. Patto, ayathālakaṃ, tambalohathālakanti imāni pana bhājanīyāni. Kaṃsalohavaṭṭalohabhājanavikati saṅghikaparibhogena vā gihivikaṭā vā vaṭṭati, puggalikaparibhogena na vaṭṭati. Kaṃsalohādibhājanaṃ [Pg.80] saṅghassa dinnampi hi pārihāriyaṃ na vaṭṭati. ‘‘Gihivikaṭanihāreneva paribhuñjitabba’’nti mahāpaccariyaṃ vuttaṃ.

再者，即使是圣典中未提及的物品，如水瓶(bhiṅgāra)、唾盂(paṭiggaha)、水勺(uḷuṅka)、长柄勺(dabbi)、汤匙(kaṭacchu)、碗(pāti)、盘(taṭṭaka)、饮杯(saraka)、盒(samugga)、炭盘(aṅgārakapalla)、香勺(dhūmakaṭacchu)等，无论大小，皆是重物。然而，钵(patta)、铁盘(ayathālaka)、铜盘(tambalohathālaka)等，则为可分配物。由白铜(kaṃsaloha)或粗铜(vaṭṭaloha)所制的特殊容器，若作为僧团公物使用，或如在家人所特制者，则为允许；若作为个人(puggala)物品使用，则不应允许。确实，即使是已布施给僧团的白铜等容器，亦不应允许作为个人随身用品而使用。《大筏注》(Mahāpaccarī)中说：“应仅以在家人特制物品之方式使用。”

Ṭhapetvā pana bhājanavikatiṃ aññasmimpi kappiyalohabhaṇḍe – añjanī, añjanisalākā, kaṇṇamalaharaṇī, sūci, paṇṇasūci, khuddako, pipphalako, khuddakaṃ, ārakaṇṭakaṃ, kuñcikā, tāḷaṃ, kattarayaṭṭhi vedhako, natthudānaṃ, bhindivālo, lohakūṭo, lohakuṭṭi, lohaguḷo, lohapiṇḍi, lohacakkalikaṃ, aññampi vippakatalohabhaṇḍaṃ bhājanīyaṃ. Dhūmanettaphāladīparukkhadīpakapallakaolambakadīpaitthipurisatiracchānagatarūpakāni pana aññāni vā bhitticchadanakavāṭādīsu upanetabbāni, antamaso lohakhilakaṃ upādāya sabbāni lohabhaṇḍāni garubhaṇḍāniyeva honti, attanā laddhānipi pariharitvā puggalikaparibhogena na paribhuñjitabbāni, saṅghikaparibhogena vā gihivikaṭāni vā vaṭṭanti. Tipubhaṇḍepi eseva nayo. Khīrapāsāṇamayāni taṭṭakasarakādīni garubhaṇḍāniyeva.

再者，除了铜碗制品，其他如法的金属用具——眼药膏盒、眼药膏棒、耳挖、针、写叶针、小刀、小锥、钩、锁、杖箍、鼻药管、标枪、铁锤、铁渣、铁球、铁块、铁轮，以及其他未成形的金属制品——都属于可分之物。然而，烟管、犁头、灯台、灯盏、吊灯、男女或动物的形象，或其他应装置于墙壁、屋顶、门扇等处的物品，乃至小至铁钉，所有这些金属用具都属于重物。即使是自己获得的，也不应作为个人所有物而受用；作为僧团所有物受用，或是在家样式的装饰品，则是允许的。对于铅锡制品，此理则亦然。由乳白石所制的盘、杯等，也都是重物。

Ghaṭako pana telabhājanaṃ vā pādagaṇhanakato atirekameva garubhaṇḍaṃ. Suvaṇṇarajatahārakūṭajātiphalikabhājanāni gihivikaṭānipi na vaṭṭanti, pageva saṅghikaparibhogena vā puggalikaparibhogena vā. Senāsanaparibhoge pana āmāsampi anāmāsampi sabbaṃ vaṭṭati.

再者，小壶或油瓶，若容量超过一“足”(pāda)，即是重物。金、银、黄铜、水晶所制的器皿，即使是在家样式的也不允许，更不用说作为僧团所有物或个人所有物而受用了。然而，在住处用物方面，无论是可触碰或不可触碰的，一切都允许。

Vāsiādīsu yāya vāsiyā ṭhapetvā daṇḍakaṭṭhacchedanaṃ vā ucchutacchanaṃ vā aññaṃ mahākammaṃ kātuṃ na sakkā, ayaṃ bhājanīyā. Tato mahattarī yena kenaci ākārena katā vāsi garubhaṇḍameva. Pharasu pana antamaso vejjānaṃ sirāvedhanapharasupi garubhaṇḍameva. Kuṭhāriyaṃ pharasusadiso eva vinicchayo. Yā pana āvudhasaṅkhepena katā, ayaṃ anāmāsā. Kudālo antamaso caturaṅgulamattopi garubhaṇḍameva. Nikhādanaṃ caturassamukhaṃ vā hotu doṇimukhaṃ vā vaṅkaṃ vā ujukaṃ vā, antamaso sammuñjanidaṇḍakavedhanampi daṇḍabaddhaṃ ce, garubhaṇḍameva. Sammuñjanidaṇḍakhaṇanakaṃ pana adaṇḍakaṃ phalamattameva, yaṃ sakkā sipāṭikāya pakkhipitvā pariharituṃ, taṃ bhājanīyaṃ. Sikharampi nikhādaneneva saṅgahitaṃ. Yehi manussehi vihāre vāsiādīni dinnāni honti, te ca ghare daḍḍhe vā [Pg.81] corehi vā vilutte ‘‘detha no, bhante, upakaraṇe, puna pākatike karissāmā’’ti vadanti, dātabbā. Sace āharanti, na vāretabbā; anāharantāpi na codetabbā.

就手斧等物而言：凡手斧，除用于砍削齿木或削甘蔗外，不能作其他大工者，此为可分物。较此更大、以任何形式所造之手斧，即是重物。至于斧，乃至医者用以放血之小斧，亦是重物。于小斧，其判断与斧相同。凡以兵器形制所造者，为不可触之物。锄，乃至仅长四指，亦是重物。凿，或方口、或槽口、或曲、或直，乃至用以穿扫帚柄，若有柄者，即是重物。然而，用以凿扫帚柄之无柄凿刃，若可置于袋中携带者，则为可分物。尖锥亦摄于凿中。若有人曾施手斧等于寺院，后其家遭火烧或为盗贼所掠，而言：“尊者，请将工具给予我等，我等将恢复生计。”则应给予。若彼等送还，不应阻止；若不送还，亦不应催讨。

Kammārataṭṭakāracundakāranaḷakāramaṇikārapattabandhakānaṃ adhikaraṇimuṭṭhikasaṇḍāsatulādīni sabbāni lohamayaupakaraṇāni saṅghe dinnakālato paṭṭhāya garubhaṇḍāni. Tipukoṭṭakasuvaṇṇakāracammakāraupakaraṇesupi eseva nayo. Ayaṃ pana viseso – tipukoṭṭakaupakaraṇesupi tipucchedanasatthakaṃ, suvaṇṇakāraupakaraṇesu suvaṇṇacchedanasatthakaṃ, cammakāraupakaraṇesu kataparikammacammachiddanakaṃ khuddakasatthakanti imāni bhājanīyabhaṇḍāni. Nahāpitatunnakāraupakaraṇesupi ṭhapetvā mahākattariṃ mahāsaṇḍāsaṃ mahāpipphalakañca sabbaṃ bhājanīyaṃ. Mahākattariādīni garubhaṇḍāni.

铁匠、铜匠、车工（纯陀(cunda)）、竹匠、珠宝匠、补钵匠之铁砧、小锤、铁钳、秤等一切金属工具，自布施僧团之时起，即是重物。于锡匠、金匠、皮匠之工具，此理亦然。然有此差别：锡匠工具中之截锡小刀，金匠工具中之截金小刀，皮匠工具中用以穿刺已整治皮革之小刀，此等皆为可分物。于理发师与裁缝之工具，除大剪刀、大铁钳与大剃刀外，其余皆为可分物。大剪刀等，则为重物。

Valliādīsu vettavalliādikā yā kāci aḍḍhabāhuppamāṇā valli saṅghassa dinnā vā tatthajātakā vā rakkhitagopitā garubhaṇḍaṃ hoti, sā saṅghakamme ca cetiyakamme ca kate sace atirekā hoti, puggalikakammepi upanetuṃ vaṭṭati; arakkhitā pana garubhaṇḍameva na hoti. Suttamakacivākanāḷikerahīracammamayā rajjukā vā yottāni vā vāke ca nāḷikerahīre ca vaṭṭetvā katā ekavaṭṭā vā dvivaṭṭā vā saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ. Suttaṃ pana avaṭṭetvā dinnaṃ makacivākanāḷikerahīrā ca bhājanīyā. Yehi panetāni rajjukayottādīni dinnāni honti, te attano karaṇīyena harantā na vāretabbā.

关于藤蔓等物，任何藤条等约半臂长的藤蔓，凡施予僧团，或生长于其地，且受守护、照管者，是为重物。此藤蔓在用于僧团事务与塔寺事务后，若有剩余，亦可用于个人事务；但未受守护者，则不成为重物。由线、树皮纤维、椰子纤维或皮革所制的细绳或皮带，或由树皮纤维与椰子纤维搓捻而成的一股或二股绳索，从施予僧团之时起，即是重物。然而，未搓捻而施予的线，以及树皮纤维、椰子纤维，是可分物。此外，施予此等细绳、皮带等物的施主，若因自己的事务而取走，不应被阻止。

Yo koci antamaso aṭṭhaṅgulasūcidaṇḍamattopi veḷu saṅghassa dinno vā tatthajātako vā rakkhitagopito garubhaṇḍaṃ, sopi saṅghakamme ca cetiyakamme ca kate atireko puggalikakamme dātuṃ vaṭṭati. Pādagaṇhanakatelanāḷi pana kattarayaṭṭhi, upāhanadaṇḍako, chattadaṇḍo, chattasalākāti idamettha bhājanīyabhaṇḍaṃ. Daḍḍhagehamanussā gaṇhitvā gacchantā na vāretabbā. Rakkhitagopitaṃ veḷuṃ gaṇhantena samakaṃ vā atirekaṃ vā thāvaraṃ antamaso taṃagghanakampi phātikammaṃ katvā gahetabbo[Pg.82]. Phātikammaṃ akatvā gaṇhantena tattheva vaḷañjetabbo, gamanakāle saṅghikāvāse ṭhapetvā gantabbaṃ. Asatiyā gahetvā gatena pahiṇitvā dātabbo. Desantaraṃ gatena sampattavihāre saṅghikāvāse ṭhapetabbo.

任何竹子，乃至小至长八指、周如笔杆者，凡施予僧团，或生长于其地，且受守护、照管者，是为重物。此竹亦可在用于僧团事务与塔寺事务后，若有剩余，则可给予用于个人事务。此外，一波陀(pāda)量的油筒、手杖、净鞋杖、伞柄、伞骨，此等在此中是可分物。若有房屋被烧毁的人取走竹子，不应阻止。取受守护、照管之竹的比丘，须以等值或超值的耐用物，乃至与其等价之物，行等价交换后方可拿取。未行等价交换而取者，应即于彼处使用；离开时，应将其置于僧团住处后方可离去。若因失念而取走，应遣人送回。若已至他地，应将其置于所抵达寺院的僧团住处。

Tiṇanti muñjaṃ pabbajañca ṭhapetvā avasesaṃ yaṃkiñci tiṇaṃ. Yattha pana tiṇaṃ natthi, tattha paṇṇehi chādenti; tasmā paṇṇampi tiṇeneva saṅgahitaṃ. Iti muñjādīsu yaṃkiñci muṭṭhippamāṇampi tiṇaṃ tālapaṇṇādīsu ca ekaṃ paṇṇampi saṅghassa dinnaṃ vā tatthajātakaṃ vā bahārāme saṅghassa tiṇavatthuto jātatiṇaṃ vā rakkhitagopitaṃ garubhaṇḍaṃ hoti, tampi saṅghakamme ca cetiyakamme ca kate atirekaṃ puggalikakamme dātuṃ vaṭṭati. Daḍḍhagehamanussā gahetvā gacchantā na vāretabbā. Aṭṭhaṅgulappamāṇopi rittapotthako garubhaṇḍameva.

“草”（tiṇa），是指除了白茅草（muñja）和香茅草（pabbaja）之外的任何其余的草。又，在没有草的地方，他们用树叶覆盖；因此，树叶也被归入草类。由此，在白茅草等中，任何一握之量的草，或在棕榈叶（tālapaṇṇa）等中，任何一片叶子，凡是已施与僧团，或生长于彼处，或是在寺院外僧团的草地上所生长的草，若受到保护与看守，即是重物（garubhaṇḍa）。此物在完成僧团事务与塔寺事务后，若有剩余，可给予用于个人事务。若有房屋被烧毁的人们取走，不应阻止。即使是八指大小的空白贝叶（rittapotthako），也实是重物。

Mattikā pakatimattikā vā hotu pañcavaṇṇā vā sudhā vā sajjurasakaṅguṭṭhasilesādīsu vā yaṃkiñci, dullabhaṭṭhāne ānetvā vā dinnaṃ tatthajātakaṃ vā rakkhitagopitaṃ tālaphalapakkamattaṃ garubhaṇḍaṃ hoti. Tampi saṅghakamme ca cetiyakamme ca niṭṭhite atirekaṃ puggalikakamme dātuṃ vaṭṭati. Hiṅguhiṅgulakaharitālamanosilañjanāni pana bhājanīyabhaṇḍāni.

“泥土”（mattikā），无论是普通泥土、五色土、白垩（sudhā），或任何松脂（sajjurasa）、树脂（kaṅguṭṭha）、胶（silesa）等，凡是从难得之处带来而施与，或产于彼处且受到保护与看守的，若有熟棕榈果大小，即是重物（garubhaṇḍa）。此物在僧团事务与塔寺事务终了后，若有剩余，可给予用于个人事务。然而，阿魏（hiṅgu）、朱砂（hiṅgulaka）、雌黄（haritāla）、雄黄（manosilā）、眼药石（añjana），是可分之物。

Dārubhaṇḍe yo koci aṭṭhaṅgulasūcidaṇḍamattopi dārubhaṇḍako dārudullabhaṭṭhāne saṅghassa dinno vā tatthajātako vā rakkhitagopito, ayaṃ garubhaṇḍaṃ hotīti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana sabbampi dāruveḷucammapāsāṇādivikatiṃ dārubhaṇḍena saṅgaṇhitvā ‘‘tena kho pana samayena saṅghassa āsandiko uppanno hotī’’ti ito paṭṭhāya dārubhaṇḍavinicchayo vutto.

在“木器”（dārubhaṇḍa）中，任何小至八指长的针筒大小的木制品，若在木材稀缺之地施与僧团，或产于彼处并受到保护与看守，此即是重物（garubhaṇḍa）——如《古仑谛》（Kurundī）中所说。然而，在《大义注》（Mahāaṭṭhakathā）中，则将所有木、竹、皮革、石头等制品都归入“木器”范畴，并从“尔时，僧团得到了一张高足凳（āsandiko）”开始，阐述了关于木器的判定。

Tatrāyaṃ atthuddhāro, āsandiko, sattaṅgo, bhaddapīṭhaṃ, pīṭhikā, eḷakapādakapīṭhaṃ, āmalakavaṭṭakapīṭhaṃ, phalakaṃ, kocchaṃ, palālapīṭhakanti imesu [Pg.83] tāva yaṃkiñci khuddakaṃ vā hotu mahantaṃ vā, saṅghassa dinnaṃ garubhaṇḍaṃ hoti. Palālapīṭhena cettha kadalipattādipīṭhānipi saṅgahitāni. Byagghacammaonaddhampi vāḷarūpaparikkhittaṃ, ratanaparisibbitaṃ, kocchakaṃ garubhaṇḍameva.

于此，其要义如下：高足凳(āsandiko)、七支座(sattaṅgo)、吉祥座(bhaddapīṭhaṃ)、小凳(pīṭhikā)、羊足凳(eḷakapādakapīṭhaṃ)、庵摩罗果形圆凳(āmalakavaṭṭakapīṭhaṃ)、木板(phalakaṃ)、坐垫(kocchaṃ)、稻草小凳(palālapīṭhakaṃ)——在这些物品中，无论大小，凡施予僧团者，即为重物。此中，稻草小凳亦包含以芭蕉叶等所制之凳。以虎皮覆盖、以野兽形象围绕，或以珍宝缝缀的坐垫，也确实是重物。

Vaṅkaphalakaṃ, dīghaphalakaṃ, cīvaradhovanaphalakaṃ, ghaṭṭanaphalakaṃ, ghaṭṭanamuggaro, dantakaṭṭhacchedanagaṇṭhikā, daṇḍamuggaro, ambaṇaṃ, rajanadoṇi, udakapaṭicchako, dārumayo vā dantamayo vā veḷumayo vā sapādakopi apādakopi samuggo, mañjūsā, pādagaṇhanakato atirekappamāṇo karaṇḍo, udakadoṇi, udakakaṭāhaṃ, uḷuṅko, kaṭacchu, pānīyasarāvaṃ, pānīyasaṅkhoti etesupi yaṃkiñci saṅghe dinnaṃ garubhaṇḍaṃ. Saṅkhathālakaṃ pana bhājanīyaṃ, tathā dārumayo udakatumbo.

曲木板(vaṅkaphalakaṃ)、长木板(dīghaphalakaṃ)、洗衣板(cīvaradhovanaphalakaṃ)、捶打板(ghaṭṭanaphalakaṃ)、捶打槌(ghaṭṭanamuggaro)、截齿木墩(dantakaṭṭhacchedanagaṇṭhikā)、有柄槌(daṇḍamuggaro)、储水器(ambaṇaṃ)、染料槽(rajanadoṇi)、承水器(udakapaṭicchako)；木制、象牙制或竹制，有足或无足的圆盒(samuggo)、箱子(mañjūsā)；大于一巴达量的盒子(karaṇḍo)、水槽(udakadoṇi)、水锅(udakakaṭāhaṃ)、水勺(uḷuṅko)、勺子(kaṭacchu)、饮水杯(pānīyasarāvaṃ)、饮水螺(pānīyasaṅkho)——在这些物品中，任何施予僧团之物，皆为重物。但海螺小盘(saṅkhathālakaṃ)是可分之物，木制水葫芦(dārumayo udakatumbo)亦然。

Pādakathalikamaṇḍalaṃ dārumayaṃ vā hotu coḷapaṇṇādimayaṃ vā sabbaṃ garubhaṇḍaṃ. Ādhārako pattapidhānaṃ, tālavaṇṭaṃ, bījanī, caṅkoṭakaṃ, pacchi, yaṭṭhisammuñjanī muṭṭhisammuñjanīti etesupi yaṃkiñci khuddakaṃ vā mahantaṃ vā dāruveḷupaṇṇacammādīsu yena kenaci kataṃ garubhaṇḍameva.

擦脚圆垫(pādakathalikamaṇḍalaṃ)，无论是木制，还是布、叶等所制，皆为重物。钵座(ādhārako)、钵盖(pattapidhānaṃ)、棕榈叶扇(tālavaṇṭaṃ)、扇子(bījanī)、花篮(caṅkoṭakaṃ)、篮筐(pacchi)、有柄扫帚(yaṭṭhisammuñjanī)、手握扫帚(muṭṭhisammuñjanī)——在这些物品中，无论大小，凡以木、竹、叶、皮等任何材料制成者，也确实是重物。

Thambhatulāsopānaphalakādīsu dārumayaṃ vā pāsāṇamayaṃ vā yaṃkiñci gehasambhārarūpaṃ, yo koci kaṭasārako, yaṃkiñci bhūmattharaṇaṃ, yaṃkiñci akappiyacammaṃ, sabbaṃ saṅghe dinnaṃ garubhaṇḍaṃ, bhūmattharaṇaṃ kātuṃ vaṭṭati. Eḷakacammaṃ pana paccattharaṇagatikaṃ hoti, tampi garubhaṇḍameva. Kappiyacammāni bhājanīyāni. Kurundiyaṃ pana ‘‘sabbaṃ mañcappamāṇaṃ cammaṃ garubhaṇḍa’’nti vuttaṃ.

柱、梁、梯、板等木制或石制的任何房屋构件，任何席垫，任何铺地物，任何不适宜的皮革，凡施予僧团者，皆为重物。不适宜的皮革可用以制作铺地物。又，羊皮属于铺盖之类，其亦为重物。适宜的皮革是可分之物。但在《古仑谛》(Kurundī)中说：“所有床铺大小的皮革，皆为重物。”

Udukkhalaṃ, musalaṃ, suppaṃ, nisadaṃ, nisadapoto, pāsāṇadoṇi, pāsāṇakaṭāhaṃ, turivemabhastādi sabbaṃ pesakārādibhaṇḍaṃ, sabbaṃ kasibhaṇḍaṃ, sabbaṃ cakkayuttakayānaṃ garubhaṇḍameva. Mañcapādo, mañcaaṭanī, pīṭhapādo, pīṭhaaṭanī, vāsipharasuādīnaṃ daṇḍāti etesu yaṃkiñci vippakatatacchanakammaṃ aniṭṭhitameva bhājanīyaṃ, tacchitamaṭṭhaṃ pana garubhaṇḍaṃ hoti. Anuññātavāsiyā pana daṇḍo chattamuṭṭhipaṇṇaṃ kattarayaṭṭhi upāhanā araṇisahitaṃ dhammakaraṇo pādagaṇhanakato anatirittaṃ āmalakatumbaṃ āmalakaghaṭo lābukatumbaṃ lābughaṭo visāṇakatumbanti sabbametaṃ bhājanīyaṃ, tato mahantataraṃ garubhaṇḍaṃ.

臼、杵、簸箕、磨石、研杵、石槽、石锅，以及织梭、织机、皮囊等所有织工的用具，所有农具，所有带轮子的车辆，都确实是重物。床脚、床框、椅脚、椅框、斧与锛等的柄，在这些木具中，任何刨削工作未完成、未完工者，是可分之物；另外，已刨削打磨光滑的，则是重物。另外，所允许的锛柄、伞、手持的棕榈叶、手杖、鞋、成套的钻木取火具、滤水器、不超过一足量的余甘子(āmalaka)瓶、余甘子罐、葫芦瓶、葫芦罐、角制瓶，所有这些都是可分之物，比这更大的则是重物。

Hatthidanto [Pg.84] vā yaṃkiñci visāṇaṃ vā atacchitaṃ yathājātameva bhājanīyaṃ, tehi katamañcapādādīsu purimasadisoyeva vinicchayo. Tacchitaniṭṭhitopi hiṅgukaraṇḍako añjanakaraṇḍako gaṇṭhikā vidho añjanī añjanisalākā udakapuñchanīti idaṃ sabbaṃ bhājanīyameva.

象牙或任何兽角，未经刨削、保持原状者，是可分之物。用它们所做的床脚等，其判定与前面相同。即使是已刨削并完工的阿魏(hiṅgu)盒、眼药盒、结饰、腰带饰、眼药筒、眼药棒、拭水布，所有这些都确实是可分之物。

Mattikābhaṇḍe sabbaṃ manussānaṃ upabhogaparibhogaṃ ghaṭapiṭharādikulālabhājanaṃ pattakaṭāhaṃ aṅgārakaṭāhaṃ dhūmadānakaṃ dīparukkhako dīpakapallikā cayaniṭṭhakā chadaniṭṭhakā thūpikāti saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ, pādagaṇhanakato anatirittappamāṇo pana ghaṭako pattaṃ thālakaṃ kañcanako kuṇḍikāti idamettha bhājanīyabhaṇḍaṃ. Yathā ca mattikābhaṇḍe; evaṃ lohabhaṇḍepi kuṇḍikā bhājanīyakoṭṭhāsameva bhajatīti ayamettha anupubbikathā.

在陶器中，所有供人使用的罐、锅等陶匠所制的容器，烧钵用的锅、炭盆、香炉、灯台、灯盏、砌墙砖、盖屋瓦、顶饰，从施与僧团之时起，即是重物。另外，不超过一足量的小罐、钵、盘、杯、军持(kuṇḍikā)，在这些陶器中，是可分之物。如同在陶器中，军持属于可分之物一类；同样地，在铁器与铜器中，军持也属于可分之物一类。这是在此中的次第解说。

Avissajjiyavatthukathā niṭṭhitā.

不可舍弃之事论终。

Navakammadānakathā

新工程布施论

323. Bhaṇḍikāṭṭhapanamattenāti dvārabāhānaṃ upari kapotabhaṇḍikayojanamattena. Paribhaṇḍakaraṇamattenāti gomayaparibhaṇḍakasāvaparibhaṇḍakaraṇamattena. Dhūmakālikanti idaṃ yāvassa citakadhūmo na paññāyati, tāva ayaṃ vihāro etassevāti evaṃ dhūmakāle apaloketvā katapariyositaṃ vihāraṃ denti. Vippakatanti ettha vippakato nāma yāva gopānasiyo na ārohanti. Gopānasīsu pana āruḷhāsu bahukato nāma hoti, tasmā tato paṭṭhāya na dātabbo, kiñcideva samādapetvā kāressati. Khuddake vihāre kammaṃ oloketvā chappañcavassikanti kammaṃ oloketvā catuhatthavihāre catuvassikaṃ, pañcahatthe pañcavassikaṃ, chahatthe chavassikaṃ dātabbaṃ. Aḍḍhayogo pana yasmā sattaṭṭhahattho hoti, tasmā ettha ‘‘sattaṭṭhavassika’’nti vuttaṃ. Sace pana so navahattho hoti navavassikampi dātabbaṃ. Mahallake pana dasahatthe ekādasahatthe vihāre vā pāsāde vā dasavassikaṃ vā ekādasavassikaṃ vā dātabbaṃ. Dvādasahatthe pana tato adhike vā lohapāsādasadisepi dvādasavassikameva dātabbaṃ, na tato uttari.

323. “仅以安装楣饰为限”是指在门框上方安装鸽形顶饰的限度。“仅以涂抹为限”是指用牛粪或涩汁涂抹的限度。“所谓‘烟时’，是指‘只要此比丘的火葬堆的烟还看得见，此精舍就属于他’；如此，在以‘烟时’为限告知后，便将已建成的精舍给予他。“未完成”：于此，所谓未完成是指椽子尚未装上。而一旦椽子装上，就称为“已大半完成”，因此从那时起就不应再指派新工程负责人，只需嘱咐施主，让他自己去完成它。对于小精舍，在视察工程后，“五六年”是指：在视察工程后，四肘的精舍应给予四年，五肘的给予五年，六肘的给予六年。而两面坡屋，因为它有七、八肘，所以此处说“七、八年”。如果它有九肘，也应给予九年。至于大精舍，十肘或十一肘的精舍或楼阁，应给予十年或十一年。十二肘或更大的，即使像铜殿一样，也只应给予十二年，不能更多。

Navakammiko [Pg.85] bhikkhu antovasse taṃ āvāsaṃ labhati, utukāle paṭibāhituṃ na labhati. Sace so āvāso jīrati, āvāsasāmikassa vā tassa vaṃse uppannassa vā kassaci kathetabbaṃ – ‘‘āvāso te nassati, jaggatha etaṃ āvāsa’’nti. Sace so na sakkoti, bhikkhūhi ñātī vā upaṭṭhāke vā samādapetvā jaggitabbo. Sace tepi na sakkonti, saṅghikena paccayena jaggitabbo. Tasmimpi asati ekaṃ āvāsaṃ vissajjetvā avasesā jaggitabbā. Bahū vissajjetvā ekaṃ saṇṭhāpetumpi vaṭṭatiyeva.

负责新工程的比丘在雨安居期间得到该住所，但在（雨安居外的）时节则不能阻止他人使用。如果该住所老旧，应告知住所的主人或其后代：“你的住所正在毁坏，请照管它。”如果他无力照管，比丘们应劝说其亲属或护持者来照管。如果他们也无力，则应用僧团的资具来照管。若此亦不可得，则应舍弃一处住所，照管其余的。舍弃多处而保留一处也是可以的。

Dubbhikkhe bhikkhūsu pakkantesu sabbe āvāsā nassanti, tasmā ekaṃ vā dve vā tayo vā āvāse vissajjetvā tato yāgubhattacīvarādīni paribhuñjantehi sesāvāsā jaggitabbāyeva. Kurundiyaṃ pana vuttaṃ ‘‘saṅghike paccaye asati eko bhikkhu ‘tuyhaṃ ekaṃ mañcaṭṭhānaṃ gahetvā jaggāhī’ti vattabbo. Sace bahutaraṃ icchati, tibhāgaṃ vā upaḍḍhabhāgaṃ vā datvāpi jaggāpetabbaṃ. Atha ‘thambhamattamevettha avasiṭṭhaṃ, bahukammaṃ kātabba’nti na icchati, ‘tuyhaṃ puggalikameva katvā jagga; evampi hi saṅghassa bhaṇḍakaṭṭhapanaṭṭhānaṃ navakānañca vasanaṭṭhānaṃ labhissatī’ti jaggāpetabbo. Evaṃ jaggito pana tasmiṃ jīvante puggaliko hoti, mate saṅghikoyeva. Sace saddhivihārikānaṃ dātukāmo hoti, kammaṃ oloketvā tibhāgaṃ vā upaḍḍhaṃ vā puggalikaṃ katvā jaggāpetabbo. Evañhi saddhivihārikānaṃ dātuṃ labhati. Evaṃ jagganake pana asati ‘ekaṃ āvāsaṃ vissajjetvā’tiādinā nayena jaggāpetabbo’’ti.

饥荒时，若比丘们离去，所有住处即会毁坏，因此应舍弃一、二或三处住所，用从中所产生的粥、饭、衣等资具来受用，并照管剩下的住处。但在《古仑谛》（Kurundī）中说：“当僧团资具缺乏时，应对一位比丘说：‘你领一个床位去照管吧。’如果他想要更多，可以给他三分之一或一半的份额让他去照管。又，如果他不愿意，说：‘这里只剩下柱子了，有很多工作要做’，那么应对他说：‘你就把它当作个人的来照管吧；因为即使这样，僧团也能得到存放物品的场所和新比丘的住处’，并让他照管。像这样照管的住所，当照管者在世时是其个人的，去世后则仍归僧团所有。如果他想送给自己的共住弟子，应在视察其工作后，将（住所的）三分之一或一半转为个人所有，并让他照管。因为这样他才能送给共住弟子。但如果没有人像这样照管，则应按照‘舍弃一处住所’等方法来安排照管。”

Idampi ca aññaṃ tattheva vuttaṃ – dve bhikkhū saṅghikaṃ bhūmiṃ gahetvā sodhetvā saṅghikaṃ senāsanaṃ karonti. Yena sā bhūmi paṭhamaṃ gahitā, so sāmī. Ubhopi puggalikaṃ karonti, soyeva sāmī. So saṅghikaṃ karoti, itaro puggalikaṃ karoti, aññaṃ ce bahuṃ senāsanaṭṭhānaṃ atthi, puggalikaṃ karontopi na vāretabbo. Aññasmiṃ pana tādise paṭirūpe ṭhāne asati taṃ paṭibāhitvā saṅghikaṃ karonteneva kātabbaṃ. Yaṃ pana tassa tattha vayakammaṃ kataṃ, taṃ dātabbaṃ. Sace pana katāvāse vā āvāsakaraṇaṭṭhāne vā chāyūpagaphalūpagarukkhā honti, apaloketvā [Pg.86] hāretabbā. Puggalikā ce honti, sāmikā āpucchitabbā; no ce denti, yāvatatiyaṃ āpucchitvā ‘‘rukkhaagghanakamūlaṃ dassāmā’’ti hāretabbā.

于彼处亦有此另一说：有两位比丘取得僧团的土地，清理后建造僧团的房舍。先取得那块土地者是所有主。若两人都建造个人房舍，仍是那人（先取得者）为所有主。若他建造僧团房舍，另一人建造个人房舍，而尚有其他许多可建房舍的地方，那么建造个人房舍者不应被阻止。但若无其他类似的合适地方，则应阻止他，而只应建造为僧团所有。然彼于此处所作之花费，应予以偿付。又，若在已建成的房舍或预备建造房舍的地方有荫凉树或果树，应禀告僧团后移除。若是个人所有，应询问所有主；若他们不同意，应询问至第三次，并说“我们将支付树木的等值价款”后，将其移除。

Yo pana saṅghikavallimattampi aggahetvā āharimena upakaraṇena saṅghikāya bhūmiyā puggalikavihāraṃ kāreti, upaḍḍhaṃ saṅghikaṃ hoti; upaḍḍhaṃ puggalikaṃ. Pāsādo ce hoti, heṭṭhāpāsādo saṅghiko; upari puggaliko. Sace so heṭṭhāpāsādaṃ icchati, tassa hoti. Atha heṭṭhā ca upari ca icchati, ubhayattha upaḍḍhaṃ labhati. Dve senāsanāni kāreti – ekaṃ saṅghikaṃ, ekaṃ puggalikaṃ. Sace vihāre uṭṭhitena dabbasambhārena kāreti, tatiyabhāgaṃ labhati. Sace akataṭṭhāne cayaṃ vā pamukhaṃ vā karoti, bahikuṭṭe upaḍḍhaṃ saṅghassa, upaḍḍhaṃ tassa. Atha mahantaṃ visamaṃ pūretvā apade padaṃ dassetvā kataṃ hoti, anissaro tattha saṅgho.

又，若有比丘不取用乃至僧团的一根藤条，而以自己带来的资具，于僧团的土地上建造个人精舍，则其一半为僧团所有，一半为个人所有。若是楼阁，下层为僧团所有，上层为个人所有。若他要下层，则下层归他。若上下层皆要，则于两层各得一半。若建造两处房舍，则一处为僧团所有，一处为个人所有。若是用寺院中长出的材料建造，他可获得三分之一。若在未曾建造过的地方建造基台或门廊，于墙外所建者，一半归僧团，一半归他。又，若是填平大片崎岖之地、于无迹处开出路径而建成，僧团于彼处则无所有权。

Ekaṃ varaseyyanti ettha navakammadānaṭṭhāne vā vassaggena pattaṭṭhāne vā yaṃ icchati, taṃ ekaṃ varaseyyaṃ anujānāmīti attho.

于“一处上等卧坐处”，此义为：或于分派新工程处，或于按戒腊次序所得之处，我允许（比丘）获取他所欲求的那一处上等卧坐处。

Pariyosite pakkamati tassevetanti puna āgantvā vasantassa antovassaṃ tasseva taṃ; anāgacchantassa pana saddhivihārikādayo gahetuṃ na labhanti.

“工程完成后离开，仍属其所有”者，谓：若再来并于雨安居中居住，则该住处仍属于他；然若不来，其共住弟子等则不得获取。

Navakammadānakathā niṭṭhitā.

新工程分配论终。

Aññatrapaṭibhogapaṭikkhepādikathā

禁止挪作他用等事论

324. Nātiharantīti aññatra haritvā na paribhuñjanti. Guttatthāyāti yaṃ tattha mañcapīṭhādi, tassa guttatthāya, taṃ aññatra harituṃ anujānāmīti attho. Tasmā taṃ aññatra haritvā saṅghikaparibhogena paribhuñjantassa naṭṭhaṃ sunaṭṭhaṃ, jiṇṇaṃ sujiṇṇaṃ. Sace arogaṃ tasmiṃ vihāre paṭisaṅkhate puna pākatikaṃ kātabbaṃ. Puggalikaparibhogena paribhuñjato naṭṭhaṃ vā jiṇṇaṃ vā gīvā hoti, tasmiṃ paṭisaṅkhate dātabbameva. Sace tato gopānasiādīni gahetvā aññasmiṃ saṅghikāvāse yojenti, suyojitāni. Puggalikāvāse yojentehi pana mūlaṃ vā dātabbaṃ, paṭipākatikaṃ vā kātabbaṃ chaḍḍitavihārato mañcapīṭhādīni theyyacittena gaṇhanto uddhāreyeva bhaṇḍagghena kāretabbo. Puna āvāsikakāle dassāmīti gahetvā saṅghikaparibhogena paribhuñjantassa naṭṭhaṃ sunaṭṭhaṃ, jiṇṇaṃ sujiṇṇaṃ. Arogañce pākatikaṃ kātabbaṃ[Pg.87]. Puggalikaparibhogena paribhuñjantassa naṭṭhaṃ gīvā hoti. Tato dvāravātapānādīni saṅghikāvāse vā puggalikāvāse vā yojitāni paṭidātabbāniyeva.

324. “不应挪走”是指不应搬到别处使用。“为了守护”是指守护那里的床、椅等物，意思是允许为了守护它们而搬走。因此，如果搬走后作为僧团所有物使用，损坏了就算损坏，破旧了就算破旧。如果当该寺院修复时物品完好无损，则应恢复原状。如果作为个人所有物使用而损坏或破旧，则构成债务，当该寺院修复后必须归还。如果从那里取走椽子等物，用于另一僧团住所，则为善用。但若用于个人住所，则必须支付其价值，或提供替代品。从废弃的寺院中以偷盗之心拿取床、椅等物者，应按物品价值令其赔偿。若以“当有住众时再归还”为由拿走，并作为僧团所有物使用，损坏了就算损坏，破旧了就算破旧。如果完好无损，则应恢复原状。如果作为个人所有物使用而损坏，则构成债务。从那里拿走的门、窗等物，无论用于僧团住所还是个人住所，都必须归还。

Phātikammatthāyāti vaḍḍhikammatthāya. Phātikammañcettha samakaṃ vā atirekaṃ vā agghanakaṃ mañcapīṭhādisenāsanameva vaṭṭati.

“为了交易”是指为了增值。在此，作为交易，只适合用等值或超值的床、椅等卧具来交换。

Cakkalikanti kambalādīhi veṭhetvā katacakkalikaṃ. Allehi pādehīti yehi akkantaṭṭhāne udakaṃ paññāyati, evarūpehi pādehi paribhaṇḍakatabhūmi vā senāsanaṃ vā na akkamitabbaṃ. Sace pana udakasinehamattameva paññāyati, na udakaṃ, vaṭṭati. Pādapuñchaniṃ pana allapādehipi akkamituṃ vaṭṭatiyeva. Saupāhanena dhotapādehi akkamitabbaṭṭhāneyeva na vaṭṭati.

“轮状垫”是指用毛毯等包裹制成的轮状垫。“用湿脚”是指，如果脚踩下去的地方会出现水迹，就不应用这样的脚踩踏经过修治的地面或卧具。但如果只见潮湿而不见水迹，则是允许的。然而，即便是湿脚，踩在拭脚布上也是允许的。穿着鞋履者，于只应用净足踩踏之处，不应踩踏。

Coḷakena paliveṭhetunti sudhābhūmiyaṃ vā paribhaṇḍabhūmiyaṃ vā sace taṭṭikā vā kaṭasārako vā natthi, coḷakena pādā veṭhetabbā, tasmiṃ asati paṇṇampi attharituṃ vaṭṭati. Kiñci anattharitvā ṭhapentassa pana dukkaṭaṃ. Yadi pana tattha nevāsikā anatthatāyapi bhūmiyā ṭhapenti, adhotapādehipi vaḷañjenti, tatheva vaḷañjetuṃ vaṭṭati.

“用布包裹”是指，如果在涂过灰泥的地面或经过修治的地面上没有垫子或草席，就应用布包裹双脚；如果没有布，铺上叶子也可以。但若什么也不铺就站立，则得一恶作。不过，如果那里的住众在地上不铺东西也站立，不洗脚也使用，那么同样地使用也是允许的。

Na bhikkhave parikammakatā bhittīti setabhitti vā cittakammakatā vā. Na kevalañca bhittimeva, dvārampi vātapānampi apassenaphalakampi pāsāṇatthambhampi rukkhatthambhampi cīvarena vā kenaci vā appaṭicchādetvā apassayituṃ na labbhatiyeva.

“诸比丘，不应倚靠经过处理的墙壁”，这是指白墙或有彩绘的墙。不仅是墙壁，门、窗、倚板、石柱、木柱，若不以衣袍或任何东西覆盖，也绝不允许倚靠。

Dhotapādakāti dhotapādakā hutvā dhotehi pādehi akkamitabbaṭṭhāne nipajjituṃ kukkuccāyanti. ‘‘Dhotapādake’’tipi pāṭho. Dhotehi pādehi akkamitabbaṭṭhānassetaṃ adhivacanaṃ. Paccattharitvāti paribhaṇḍakataṃ bhūmiṃ vā bhūmattharaṇasenāsanaṃ vā saṅghikamañcapīṭhaṃ vā attano santakena paccattharaṇena paccattharitvāva nipajjitabbaṃ. Sace niddāyatopi paccattharaṇe saṅkuṭite koci sarīrāvayavo mañcaṃ vā pīṭhaṃ vā phusati, āpattiyeva. Lomesu pana lomagaṇanāya āpattiyeva. Paribhogasīsena apassayantassāpi eseva nayo. Hatthatalapādatalehi pana phusituṃ vā akkamituṃ vā vaṭṭati. Mañcapīṭhaṃ nīharantassa kāye paṭihaññati, anāpatti.

“已洗脚者”(dhotapādakā)是说，洗过脚后，对在只应用净足踩踏之处躺卧感到犹豫。亦有读作“于净足处”(dhotapādake)，此乃对只应用净足踩踏之处的称谓。“铺好之后”是说，应先用自己的铺盖，铺在经涂饰的地面上、或铺有地铺的卧具上、或僧团的床椅上，然后才能躺卧。若于睡眠中铺盖卷起，身体任何部分触及床或椅，即得罪。至于毛发，则按毛发的数量得罪。倚靠资具者，亦同此理。然而，用手掌或脚掌接触或踩踏则无妨。搬运床椅时碰到身体，无罪。

Aññatraparibhogapaṭikkhepādikathā niṭṭhitā.

禁止挪作他用等事论终。

Saṅghabhattādianujānanakathā

允许僧食等事论

325. Na [Pg.88] sakkonti saṅghabhattaṃ kātunti sakalassa saṅghassa bhattaṃ kātuṃ na sakkonti. Uddesabhattantiādīsu ‘‘ekaṃ vā dve vā…pe… dasa vā bhikkhū saṅghato uddisitvā dethā’’ti evaṃ uddesena laddhabhikkhūnaṃ bhattaṃ kātuṃ icchanti. Apare tatheva bhikkhū paricchinditvā nimantetvā tesaṃ bhattaṃ kātuṃ icchanti. Apare salākāyo chinditvā, apare pakkhikaṃ uposathikaṃ pāṭipadikanti evaṃ niyāmetvā, ekassa vā dvinnaṃ vā…pe… dasannaṃ vā bhikkhūnaṃ bhattaṃ kātuṃ icchanti. Iti etāni bhattāni uddesabhattaṃ nimantananti imaṃ vohāraṃ pattāni. Yasmā pana te sacepi dubbhikkhe na sakkonti, subhikkhe jāte pana puna saṅghabhattaṃ kātuṃ sakkhissanti, tasmā bhagavā tampi anto katvā ‘‘anujānāmi, bhikkhave, saṅghabhattaṃ uddesabhatta’’ntiādimāha.

325. “‘彼等不能办僧食’者，谓彼等不能为全体僧团准备饭食。于‘指定食’等中，彼等欲为以指定方式而得之比丘准备饭食，即言：‘请从僧团中指定一位、两位……乃至十位比丘，为彼等供食。’另有人同样限定比丘后，邀请而欲为彼等准备饭食。另有人以抽签方式，或规定于每半月、布萨日、初一日，如是规定后，欲为一位、两位……乃至十位比丘准备饭食。于是此等饭食得‘指定食’、‘邀请食’等名。然，由于彼等纵于饥荒时不能办，但于食物丰足时，则将能再办僧食，是故世尊亦将其含摄在内而言：‘诸比丘，我允许僧食、指定食……’等。

Tattha saṅghabhatte ṭhitikā nāma natthi, tasmā ‘‘amhākaṃ ajja dasa dvādasa divasā bhuñjantānaṃ idāni aññato bhikkhū ānethā’’ti na evaṃ tattha vattabbaṃ. ‘‘Purimadivasesu amhehi na laddhaṃ, idāni taṃ amhākaṃ gāhethā’’ti evampi vattuṃ na labbhati. Tañhi āgatāgatānaṃ pāpuṇātiyeva.

于此，僧食中无有所谓的“规定次序”。是故，于彼处不应如是说：“我们食用至今已有十日、十二日了，现在请从别处带比丘来。”亦不得如是说：“前几日我们未曾得到，现在请为我们领取。”诚然，彼（僧食）理应归于所有前来的比丘。

Saṅghabhattādianujānanakathā niṭṭhitā.

允许僧食等事论终。

Uddesabhattakathā

指定食论

Uddesabhattādīsu pana ayaṃ nayo – raññā vā rājamahāmattena vā saṅghato uddisitvā ‘‘ettake bhikkhū ānethā’’ti pahite kālaṃ ghosetvā ṭhitikā pucchitabbā. Sace atthi, tato paṭṭhāya gāhetabbaṃ; no ce, therāsanato paṭṭhāya gāhetabbaṃ. Uddesakena piṇḍapātikānampi na atikkāmetabbaṃ. Te pana dhutaṅgaṃ rakkhantā sayameva atikkamissanti; evaṃ gāhiyamāne alasajātikā mahātherā pacchā āgacchanti, ‘‘bhante, vīsativassānaṃ gāhiyati, tumhākaṃ ṭhitikā atikkantā’’ti na vattabbā, ṭhitikaṃ ṭhapetvā tesaṃ gāhetvā pacchā ṭhitikāya gāhetabbaṃ. ‘‘Asukavihāre bahuṃ uddesabhattaṃ uppanna’’nti sutvā yojanantarikavihāratopi bhikkhū āgacchanti, sampattasampattānaṃ ṭhitaṭṭhānato paṭṭhāya gāhetabbaṃ. Asampattānampi upacārasīmaṃ paviṭṭhānaṃ antevāsikādīsu gaṇhantesu [Pg.89] gāhetabbameva. Bahiupacārasīmāya ṭhitānaṃ gāhethāti vadanti, na gāhetabbaṃ. Sace pana upacārasīmaṃ okkantehi ekābaddhā hutvā attano vihāradvāre vā antovihāreyeva vā honti, parisāvasena vaḍḍhitā nāma sīmā hoti, tasmā gāhetabbaṃ. Saṅghanavakassa dinnepi pacchā āgatānaṃ gāhetabbameva. Dutiyabhāge pana therāsanaṃ āruḷhe puna āgatānaṃ paṭhamabhāgo na pāpuṇāti, dutiyabhāgato vassaggena gāhetabbaṃ.

于指定食等，其法如是：若国王或大臣从僧团中指定，遣人而言：“请带如是数量的比丘来。”尔时，应宣告时辰，并询问有无规定次序。若有，则从彼次序开始领取；若无，则从长老座次开始领取。指定者亦不应越过行托钵的比丘。然彼等守护头陀支者，自当越过。如是领取时，若有性情懈怠之大长老于后前来，不应言：“尊者，现正为二十夏之比丘领取，尊驾之规定次序已过。”应暂置规定次序，先为彼等领取，其后再依规定次序领取。若听闻“某寺院有众多指定食”，纵有比丘从一由旬外之寺院前来，亦应从各自抵达者所站之处开始领取。于未至而入近行界(upacārasīmā)者，若其弟子等代为领取，亦应为彼等领取。若有人言：“为住于近行界外者领取”，则不应领取。然若彼等进入近行界后，连成一体，住于自寺之门或寺内，则此界限名为因僧众之力而增广，是故应为彼等领取。纵已施予僧团中最年少之比丘，于后来者亦应为之领取。然于第二轮，升至长老座次后，再来者则不得第一轮之份，应从第二轮中按戒腊顺序领取。

Ekasmiṃ vihāre ekaṃ bhattuddesaṭṭhānaṃ paricchinditvā gāvutappamāṇāyapi upacārasīmāya yattha katthaci ārocitaṃ uddesabhattaṃ, tasmiṃyeva bhattuddesaṭṭhāne gāhetabbaṃ. Eko ekassa bhikkhuno pahiṇāti ‘‘svepi saṅghato uddisitvā dasa bhikkhū pahiṇathā’’ti, tena so attho bhattuddesakassa ārocetabbo. Sace taṃ divasaṃ pamussati, dutiyadivase pātova ārocetabbo. Atha pamussitvāva piṇḍāya pavisanto sarati, yāva upacārasīmaṃ nātikkamati, tāva yā bhojanasālāya pakatiṭṭhitikā, tassāyeva vasena gāhetabbaṃ. Sacepi upacārasīmaṃ atikkantā bhikkhū ca upacārasīmaṭṭhakehi ekābaddhā honti, aññamaññaṃ dvādasahatthantaraṃ avijahitvā gacchanti, pakatiṭṭhitikāya vasena gāhetabbaṃ. Bhikkhūnaṃ pana tādise ekābaddhe asati bahiupacārasīmāya yasmiṃ ṭhāne sarati, tattha navaṃ ṭhitikaṃ katvā gāhetabbaṃ. Antogāme āsanasālāya sarantena āsanasālāya ṭhitikāya gāhetabbaṃ. Yattha katthaci saritvā gāhetabbameva, agāhetuṃ na vaṭṭati. Na hi etaṃ dutiyadivase labbhatīti.

在一座寺院中，划定一个指定食物处后，即便在远达一俱卢舍（gāvuta）的近行界（upacārasīmā）内任何地方宣布了指定食物（uddesabhatta），也应仅在该指定食物处领取。若有施主派人告知某位比丘：“明日亦请从僧团中指定十位比丘派来。”那么，该比丘应将此事告知指定食物者（bhattuddesaka）。倘若当日忘记，应于次日清晨告知。又或者，忘记之后，于入村托钵时方才忆起，那么只要尚未越过近行界，就应按照斋堂（bhojanasālā）的常规次序领取。即便比丘们已越过近行界，但若与仍在近行界内者相连接，彼此间保持在十二肘之内而行，也应按照常规次序领取。然而，若比丘们未如此连接，在近行界外任何地方忆起，则应于彼处订立新的次序来领取。若在村内的会堂（āsanasālā）忆起，则应按照会堂的次序领取。无论在何处忆起，都必须领取，不可不领，因为此食物次日便不可得。

Sace sakavihārato aññaṃ vihāraṃ gacchante bhikkhū disvā koci uddesabhattaṃ uddisāpeti, yāva antoupacāre vā upacārasīmaṭṭhakehi saddhiṃ vuttanayena ekābaddhā vā honti, tāva sakavihāre ṭhitikāvaseneva gāhetabbaṃ. Bahiupacāre ṭhitānaṃ dinnaṃ pana ‘‘saṅghato bhante ettake nāma bhikkhū uddisathā’’ti vutte sampattānaṃ gāhetabbaṃ. Tattha dvādasahatthantaraṃ avijahitvā ekābaddhanayena dūre ṭhitāpi sampattāyevāti veditabbaṃ. Sace yaṃ vihāraṃ gacchanti, tattha paviṭṭhānaṃ ārocenti, tassa vihārassa ṭhitikāvasena gāhetabbaṃ. Sacepi gāmadvāre vā vīthiyaṃ vā catukke [Pg.90] vā antaraghare vā bhikkhū disvā koci saṅghuddesaṃ āroceti, tasmiṃ tasmiṃ ṭhāne antoupacāragatānaṃ gāhetabbaṃ.

若有人见诸比丘从自寺前往他寺，而为之指定指定食(uddesabhatta)。若彼等尚在内近行界(antoupacāra)，或与住于近行界边际者，依前述之法相连接，则应依自寺之住位次第而领受。若为住于外近行界者而施，当被告知：“尊者，请从僧团中指定如是数量之比丘”时，则应由已到达者领受。于此，当知纵使远离而住，若以相连之法，未离十二肘，亦视同到达。若彼等进入所往之寺后，有人告知，则应依该寺之住位次第而领受。又若有人于村门、街道、四衢道或房舍内，见诸比丘而告知僧团指定食，则应由在该处进入内近行界者领受。

Gharūpacāro cettha ‘‘ekaṃ gharaṃ ekūpacāraṃ, ekaṃ gharaṃ nānūpacāraṃ, nānāgharaṃ ekūpacāraṃ, nānāgharaṃ nānūpacāra’’nti imesaṃ vasena veditabbo. Tattha yaṃ ekakulassa gharaṃ ekavaḷañjaṃ hoti, taṃ suppapātaparicchedassa anto ekūpacāraṃ nāma. Tatthuppanno uddesalābho tasmiṃ upacāre bhikkhācāravattenapi ṭhitānaṃ sabbesaṃ pāpuṇāti, etaṃ ‘‘ekaṃ gharaṃ ekūpacāraṃ’’ nāma.

于此，家宅近行(gharūpacāra)当依“一宅一近行、一宅多近行、多宅一近行、多宅多近行”此等分别而知。其中，一族之家，若仅由一门出入，其在簸箕抛落范围之内者，名为“一近行”。于彼处所生之指定利养，能遍及于该近行范围内，乃至行乞而住的一切比丘。此即名为“一宅一近行”。

Yaṃ pana ekaṃ gharaṃ dvinnaṃ bhariyānaṃ sukhavihāratthāya majjhe bhittiṃ uṭṭhāpetvā nānādvāravaḷañjaṃ kataṃ, tatthuppanno uddesalābho bhittiantarikassa na pāpuṇāti, tasmiṃ tasmiṃ ṭhāne nisinnasseva pāpuṇāti, etaṃ ‘‘ekaṃ gharaṃ nānūpacāraṃ’’ nāma.

又，若一宅为令二妻安住，于中间立墙，设别门出入。于彼处所生之指定利养，不及于为墙所隔者，仅及于各住其处而坐者。此即名为“一宅多近行”。

Yasmiṃ pana ghare bahū bhikkhū nimantetvā antogehato paṭṭhāya ekābaddhe katvā paṭivissakagharānipi pūretvā nisīdāpenti, tatthuppanno uddesalābho sabbesaṃ pāpuṇāti. Yampi nānākulassa nivesanaṃ majjhe bhittiṃ akatvā ekadvāreneva vaḷañjanti, tatrāpi eseva nayo. Etaṃ ‘‘nānāgharaṃ ekūpacāraṃ’’ nāma.

再者，若于某房舍中，邀请众多比丘，从屋内开始，使之相连而坐，乃至坐满邻近诸房舍，则于此处生起的指定利得，为所有比丘所得。又，不同家族的住处，中间不造墙壁，仅由一门出入，此亦同理。此即名为“多房舍一近行处”。

Yo pana nānānivesanesu nisinnānaṃ bhikkhūnaṃ uddesalābho uppajjati, kiñcāpi bhitticchiddena bhikkhū dissanti, tasmiṃ tasmiṃ nivesane nisinnānaṃyeva pāpuṇāti, etaṃ ‘‘nānāgharaṃ nānūpacāraṃ’’ nāma.

再者，为坐于不同房舍的诸比丘而生起的指定利得，即使能透过墙缝看见比丘，也仅归属于坐在各自房舍的比丘。此即名为“多房舍多近行处”。

Yo pana gāmadvāravīthicatukkesu aññatarasmiṃ ṭhāne uddesabhattaṃ labhitvā aññasmiṃ bhikkhusmiṃ asati attanova pāpuṇāpetvā dutiyadivasepi tasmiṃyeva ṭhāne aññaṃ labhati, tena yaṃ aññaṃ navakaṃ vā vuḍḍhaṃ vā bhikkhuṃ passati, tassa gāhetabbaṃ. Sace koci natthi, attanova pāpetvā bhuñjitabbaṃ.

再者，若有比丘在村门口、街道或四岔路口等处获得指定食物，当时无其他比丘在场，便使其归于自己；第二天又在同一处获得另一份，那么他见到任何其他比丘，无论是新学或长老，都应为之领取。若无任何其他比丘，则应取来自己食用。

Sace āsanasālāya nisīditvā kālaṃ paṭimānentesu bhikkhūsu koci āgantvā ‘‘saṅghuddesapattaṃ detha, uddesapattaṃ detha, saṅghato uddisitvā pattaṃ detha, saṅghikaṃ pattaṃ dethā’’ti vā vadati, uddesapattaṃ ṭhitikāya gāhetvā dātabbaṃ. ‘‘Saṅghuddesabhikkhuṃ detha, saṅghato uddisitvā bhikkhuṃ detha, saṅghikaṃ bhikkhuṃ dethā’’ti vuttepi eseva nayo.

若诸比丘在坐堂(āsanasālā)坐着等待用餐时间时，有人前来或说：“请给僧团指定的钵！”“请给指定的钵！”“请从僧团中指定后给钵！”“请给僧团的钵！”，则应按次序让人拿取指定的钵并给予。若有人说：“请给僧团指定的比丘！”“请从僧团中指定后给比丘！”“请给僧团的比丘！”，此亦同理。

Uddesako [Pg.91] panettha pesalo lajjī medhāvī icchitabbo, tena tikkhattuṃ ṭhitikaṃ pucchitvā sace koci ṭhitikaṃ jānanto natthi, therāsanato gāhetabbaṃ. Sace pana ‘‘ahaṃ jānāmi, dasavassena laddha’’nti koci bhaṇati, ‘‘atthāvuso, dasavassā bhikkhū’’ti pucchitabbaṃ. Sace tassa sutvā ‘‘dasavassamha dasavassamhā’’ti bahū āgacchanti, ‘‘tuyhaṃ pāpuṇāti, tuyhaṃ pāpuṇātī’’ti avatvā ‘‘sabbe appasaddā hothā’’ti vatvā paṭipāṭiyā ṭhapetabbā. Ṭhapetvā ‘‘kati icchathā’’ti upāsako pucchitabbo. ‘‘Ettake nāma, bhante, bhikkhū’’ti vutte ‘‘tuyhaṃ pāpuṇāti, tuyhaṃ pāpuṇātī’’ti avatvā sabbanavakassa vassaggañca utu ca divasabhāgo ca chāyā ca pucchitabbā. Sace chāyāyapi pucchiyamānāya añño vuḍḍhataro āgacchati, tassa dātabbaṃ. Atha chāyaṃ pucchitvā ‘‘tuyhaṃ pāpuṇātī’’ti vutte vuḍḍhataro āgacchati, na labhati. Kathāpapañcena hi nisinnassāpi niddāyantassāpi gāhitaṃ suggāhitaṃ, atikkantaṃ suatikkantaṃ, bhājanīyabhaṇḍañhi nāmetaṃ sampattasseva pāpuṇāti, tattha sampattabhāvo upacārena paricchinditabbo. Āsanasālāya ca antoparikkhepo upacāro, tasmiṃ ṭhitassa lābho pāpuṇātīti.

于此，应期望一位爱戒、有惭、具慧的指定者。他应三度询问既定次序，若无人知晓，则应从长老的座次开始选取。若有人说：“我知道，由十夏者获得。”则应询问：“贤友，有十夏的比丘吗？”若听后有许多人前来，说：“我们是十夏，我们是十夏。”不应说“你得到，你得到”，而应说“各位请安静”，然后让他们依序排好。排好后，应询问优婆塞：“您想供养几位？”当被告知“尊者，这么多位比丘”时，不应说“你得到，你得到”，而应询问那位最年轻比丘的戒腊年数、季节、日中时分以及影子长度。若在询问影子长度时，有更年长者前来，则应给予他。但若问完影子，说了“你得到”之后，才有更年长者前来，则他不能获得。因为通过言语的指定，即使是为正在就座或睡眠者所作的选取，也是有效的选取；已略过者，即为完全略过。这就像是待分之物，只归于已到达者。此处的“到达”状态应由近行界（upacāra）来界定。而对于集会堂，其内部范围即是近行界，站在此中的人能获得利养。

Koci āsanasālato aṭṭha uddesapatte āharāpetvā satta patte paṇītabhojanānaṃ ekaṃ udakassa pūretvā āsanasālāyaṃ pahiṇāti, gahetvā āgatā kiñci avatvā bhikkhūnaṃ hatthesu patiṭṭhāpetvā pakkamanti. Yena yaṃ laddhaṃ, tasseva taṃ hoti. Yena pana udakaṃ laddhaṃ, tassa atikkantampi ṭhitikaṃ ṭhapetvā aññaṃ uddesabhattaṃ gāhetabbaṃ. Tañca lūkhaṃ vā labhatu paṇītaṃ vā ticīvaraparivāraṃ vā, tassevetaṃ. Īdiso hissa puññaviseso. Udakaṃ pana yasmā āmisaṃ na hoti, tasmā aññaṃ uddesabhattaṃ labbhati.

某位施主从集会堂命人取来八个指定钵，将七个钵盛满精美食物，一个盛满水，然后送到集会堂。送来的人什么也不说，将钵放在比丘们手中后就离开了。谁拿到什么，就是谁的。然而，得到水的人，即使其领食的次序已过，也应不计，并应让他领受另一份指定食物。无论他得到的是粗劣或精美的食物，或是有三衣作为附加品，那都是他的。这确实是他特殊的福德。再者，由于水不是食物（āmisa），因此他能得到另一份指定食物。

Sace pana te gahetvā āgatā ‘‘idaṃ kira bhante sabbaṃ bhājetvā bhuñjathā’’ti vatvā gacchanti, sabbehi bhājetvā bhuñjitvā udakaṃ pātabbaṃ. Saṅghato uddisitvā ‘‘aṭṭha mahāthere detha, majjhime detha, navake detha, paripuṇṇavassasāmaṇere detha, majjhimabhāṇakādayo detha, mayhaṃ ñātibhikkhū dethā’’ti vadantassa pana ‘‘upāsaka, tvaṃ evaṃ vadasi, ṭhitikāya pana tesaṃ na pāpuṇātī’’ti vatvā ṭhitikāvaseneva dātabbā. Daharasāmaṇerehi [Pg.92] pana uddesabhattesu laddhesu sace dāyakānaṃ ghare maṅgalaṃ hoti, ‘‘tumhākaṃ ācariyupajjhāye pesethā’’ti vattabbaṃ.

再者，如果他们取来后说：“尊者们，请将这一切分了食用吧。”说完便离去，那么就应由所有人分食并喝水。从僧团指定时，若有施主说：“请给八位大长老，给中座比丘，给新比丘，给满二十岁的沙弥，给中部诵者(majjhimabhāṇaka)等，给我的亲戚比丘。”则应如此对他说：“优婆塞(upāsaka)，你虽然这么说，但根据次序他们得不到。”说完后，只应按照次序来分派。再者，当年幼的沙弥们得到指定食物时，如果施主家有吉祥之事，则应对他们说：“请派你们的阿阇梨与戒师前来。”

Yasmiṃ pana uddesabhatte paṭhamabhāgo sāmaṇerānaṃ pāpuṇāti, anubhāgo mahātherānaṃ, na tattha sāmaṇerā ‘‘mayaṃ paṭhamabhāgaṃ labhimhā’’ti purato gantuṃ labhanti, yathāpaṭipāṭiyā eva gantabbaṃ. ‘‘Saṅghato uddisitvā ‘tumhe ethā’ti vutte ‘mayhaṃ aññadāpi jānissasi, ṭhitikā pana evaṃ gacchatī’’’ti ṭhitikāvaseneva gāhetabbaṃ. Atha ‘‘saṅghuddesapattaṃ dethā’’ti vatvā agāhiteyeva patte yassa kassaci pattaṃ gahetvā pūretvā āharati, āhaṭampi ṭhitikāya eva gāhetabbaṃ.

再者，在某指定食物中，若第一份轮到沙弥，后一份轮到大长老，沙弥们不能因为说“我们得到第一份”就走在前面，必须只按照腊的次序走。当从僧团指定并被告知“你们来”时，应说：“关于我，你以后自会了解；但次序就是如此。”并只应按照次序来领受。又或者，若有人说了“请给僧团的指定钵”之后，在钵还未被领受时，就拿了某个比丘的钵装满后拿来，即使是这样拿来了，也只应按照次序来领受。

Eko ‘‘saṅghuddesapattaṃ āharā’’ti pesito ‘‘bhante, ekaṃ pattaṃ detha, nimantanabhattaṃ āharissāmī’’ti vadati, so ce uddesabhattagharato ayaṃ āgatoti ñatvā bhikkhūhi ‘‘nanu tvaṃ asukagharato āgato’’ti vutto ‘‘āma, bhante, na nimantanabhattaṃ, uddesabhatta’’nti bhaṇati, ṭhitikāya gahetabbaṃ. Yo pana ‘‘ekaṃ pattaṃ āharā’’ti vutto ‘‘‘ki’nti vatvā āharāmī’’ti vatvā ‘‘yathā te ruccatī’’ti vutto āgacchati, ayaṃ vissaṭṭhadūto nāma. Uddesapattaṃ vā paṭipāṭipattaṃ vā puggalikapattaṃ vā yaṃ icchati, taṃ tassa dātabbaṃ. Eko bālo abyatto ‘‘uddesapattaṃ āharā’’ti pesito vattuṃ na jānāti, tuṇhībhūto tiṭṭhati, so ‘‘kassa santikaṃ āgatosī’’ti vā ‘‘kassa pattaṃ harissasī’’ti vā na vattabbo. Evañhi vutto pucchāsabhāgena ‘‘tumhākaṃ santikaṃ āgatomhī’’ti ‘‘tumhākaṃ pattaṃ harissāmī’’ti vā vadeyya, tato taṃ bhikkhuṃ aññe bhikkhū jigucchantā na olokeyyuṃ. ‘‘Kuhiṃ gacchasi, kiṃ karonto āhiṇḍasī’’ti pana vattabbo. Tassa ‘‘uddesapattatthāya āgatomhī’’ti vadantassa gāhetvā patto dātabbo.

某人被派去取“僧团指定食钵”，他说：“尊者，请给我一个钵，我将去取邀请食。”如果比丘们知道此人是从指定食的施主家来的，问他：“你不是从某某家来的吗？”他回答：“是的，尊者，不是邀请食，是指定食。”那么，应依规定而取。又，若有人被告知“拿一个钵来”，他问“我该说是为了什么而拿？”，被回答“随你所乐”后前来，这称为“随宜使者”。他想要指定钵、次第钵或个人钵，就应给他那个。一个愚钝无知的人被派去取“指定钵”时，不知该说什么，只是默然站立。不应问他：“你是到哪位比丘这里来的？”或“你要为谁拿钵？”因为这样被问时，他可能会顺着问话回答：“我到您这里来”或“我要为你们拿钵”，于是其他比丘会因厌恶而不看他。但可以问他：“你去哪里？你到处走动做什么？”当他说“我为指定钵而来”时，应将钵交给他取走。

Ekā kūṭaṭṭhitikā nāma hoti. Rañño vā hi rājamahāmattassa vā gehe atipaṇītāni aṭṭha uddesabhattāni niccaṃ diyyanti, tāni ekacārikabhattāni katvā bhikkhū visuṃ ṭhitikāya paribhuñjanti. Ekacce bhikkhū ‘‘sve dāni amhākaṃ pāpuṇissantī’’ti attano ṭhitikaṃ sallakkhetvā gatā, tesu anāgatesuyeva aññe āgantukā bhikkhū āgantvā āsanasālāya [Pg.93] nisīdanti; taṅkhaṇaññeva rājapurisā āgantvā ‘‘paṇītabhattapatte dethā’’ti vadanti. Āgantukā ṭhitikaṃ ajānantā gāhenti. Taṅkhaṇaññeva ca ṭhitikaṃ jānanakabhikkhū āgantvā ‘‘kiṃ gāhethā’’ti vadanti. ‘‘Rājagehe paṇītabhatta’’nti. ‘‘Kativassato paṭṭhāyā’’ti? ‘‘Ettakavassato nāmā’’ti. ‘‘Mā gāhethā’’ti nivāretvā ṭhitikāya gāhetabbaṃ. Gāhite āgatehipi pattadānakāle āgatehipi dinnakāle āgatehipi rājagehato patte pūretvā āhaṭakāle āgatehipi rājā ‘‘ajja bhikkhūyeva āgacchantū’’ti pesetvā bhikkhūnaṃyeva hatthe piṇḍapātaṃ deti; evaṃ dinnapiṇḍapātaṃ gahetvā āgatakāle āgatehipi ṭhitikaṃ jānanakabhikkhūhi ‘‘mā bhuñjitthā’’ti vāretvā ṭhitikāyameva gāhetabbaṃ.

有一种规定，名为“狡诈规定”(kūṭaṭṭhitikā)。譬如，在国王或大臣家中，常供养八份极为精美的指定食物。比丘们将之作为独食，依规定分开受用。有些比丘算好自己的轮次，心想：“明天就轮到我们了”，便离开了。在他们尚未回来时，其他客比丘来到坐堂坐下。就在那时，国王的仆人前来，说：“请给出盛放精美食物的钵。”客比丘们不知此规定，便给出了钵。也就在那时，知晓规定的比丘们前来问道：“你们在领什么？”答：“王家的精美食物。”问：“从第几夏腊开始的？”答：“从某某夏腊开始的。”（知情的比丘便说：）“莫领！”如此阻止之后，应依规定领取。若知晓规定的比丘们在（客比丘）已领取后、给钵时、食物已给出时、或从王家装满钵带来时才到来；又或者国王派人说“今日请比丘们亲自前来”，而亲手将食物布施给比丘们，在（客比丘）领了如此布施的食物回来时才到来——（在这些情况下，）他们都应阻止道：“莫食！”，并且只应依规定领取。

Atha ne rājā bhojetvā pattepi nesaṃ pūretvā deti, yaṃ āhaṭaṃ taṃ ṭhitikāya gāhetabbaṃ. Sace pana ‘‘mā tucchahatthā gacchantū’’ti thokameva pattesu pakkhittaṃ hoti, taṃ na gāhetabbaṃ. Atha bhuñjitvā tucchapattāva āgacchanti, yaṃ tehi bhuttaṃ, taṃ nesaṃ gīvā hotīti mahāsumatthero āha. Mahāpadumatthero panāha – ‘‘gīvākiccaṃ ettha natthi, ṭhitikaṃ pana ajānantehi yāva jānanakā āgacchanti, tāva nisīditabbaṃ siyā; evaṃ santepi bhuttaṃ subhuttaṃ, idāni pattaṭṭhānena gāhetabba’’nti.

然后，若国王招待他们用餐后，又将他们的钵装满食物给他们，那么所拿来的食物应按照规定来领取。但如果只是为了“别让他们空手而归”而在钵里放了一点点，那就不应领取。又如果他们吃完后空钵而回，大须弥(Mahāsuma)长老说：“他们所吃的，是他们的债务。”但大红莲(Mahāpaduma)长老说：“此事不构成债务。不过，不了解规定的人，本应坐着等到知情者前来；即便如此，已食者，即为善食，现在应领取此钵应得的份量。”

Eko ticīvaraparivāro satagghanako piṇḍapāto avassikassa bhikkhuno patto, vihāre ca ‘‘evarūpo piṇḍapāto avassikassa patto’’ti likhitvā ṭhapesuṃ. Atha saṭṭhivassaccayena añño tathārūpo piṇḍapāto uppanno, ayaṃ kiṃ avassikaṭṭhitikāya gāhetabbo, udāhu saṭṭhivassikaṭṭhitikāyāti. Saṭṭhivassikaṭṭhitikāyāti vuttaṃ, ayañhi bhikkhu ṭhitikaṃ gahetvāyeva vaḍḍhitoti.

一份附带三衣、价值一百的布施，轮到了一位未曾安居的比丘，并且在寺院里写下此例：“此等布施归未曾安居的比丘所有。”六十年后，又出现了同样的布施。此份布施是应根据未安居比丘的惯例来领取，还是根据六十夏腊比丘的惯例来领取呢？（义注中）说：“应根据六十夏腊比丘的惯例。”因为此比丘正是受持此惯例而年腊增长的。

Eko uddesabhattaṃ bhuñjitvā sāmaṇero jāto, puna taṃ bhattaṃ sāmaṇeraṭṭhitikāya pattaṃ gaṇhituṃ labhati. Ayaṃ kira antarābhaṭṭhako nāma. Yo pana paripuṇṇavasso sāmaṇero ‘‘sve uddesabhattaṃ labhissatī’’ti ajjeva upasampajjati, atikkantā tassa ṭhitikā. Ekassa bhikkhuno uddesabhattaṃ pattaṃ, patto cassa na tuccho hoti, so aññassa samīpe nisinnassa pattaṃ dāpeti, tañce theyyāya haranti, gīvā hoti[Pg.94]. Sace pana so bhikkhu ‘‘mayhaṃ pattaṃ dammī’’ti sayameva deti, assa gīvā na hoti. Athāpi tena bhattena anatthiko hutvā ‘‘alaṃ mayhaṃ, tavetaṃ bhattaṃ dammi, pattaṃ pesetvā āharāpehī’’ti aññaṃ vadati, yaṃ tato āharīyati sabbaṃ pattasāmikassa hoti. Pattañce theyyāya haranti, suhaṭo; bhattassa dinnattā gīvā na hoti.

某位比丘食用指定食后成为沙弥，他仍可根据沙弥的惯例领取那份食物。此人据说名为“中途变故者”(antarābhaṭṭhako)。另外，若有年满二十岁的沙弥，本应在‘明日将得指定食’之日，却于今日便受具足戒，则他作为沙弥的惯例便已失效。一份指定食轮到某位比丘，但他的钵不空，他便让（施主将食物）放入坐在旁边的另一位比丘的钵中。如果此钵遭窃，则（用钵的比丘）须赔偿。但如果那位比丘亲口说“我给你我的钵”而自己交出，则（用钵者）无赔偿责任。又，如果他对那份食物不感兴趣，对另一人说：“我够了，这份食物给你，请派人送钵来取。”那么，从彼处取来的一切都属于钵的主人。如果钵遭窃，则构成盗窃；由于食物已经给出，（原主）便无赔偿责任。

Vihāre dasa bhikkhū honti, tesu nava piṇḍapātikā, eko sādiyanako. ‘‘Dasa uddesapatte dethā’’ti vutte piṇḍapātikā gahetuṃ na icchanti. Itaro bhikkhu ‘‘sabbāni mayhaṃ pāpuṇantī’’ti gaṇhāti, ṭhitikā na hoti. Ekekaṃ ce pāpetvā gaṇhāti, ṭhitikā tiṭṭhati. Evaṃ gāhetvā dasahipi pattehi āharāpetvā ‘‘bhante, mayhaṃ saṅgahaṃ karothā’’ti nava patte piṇḍapātikānaṃ deti, bhikkhudattiyaṃ nāmetaṃ, gaṇhituṃ vaṭṭati.

寺院里有十位比丘，其中九位是常行乞食者，一位是乐于接受邀请食者。当有人说“请给十份指定食”时，常行乞食者们不想领取。另一位比丘说“全部都归我”而领取，这不符合规定。如果他先让每一份都（在名义上）归属各人后再领取，规定就得以维持。如此（如法）领受后，他让人用十个钵将食物取来，然后对常行乞食者们说：“尊者们，请对我作摄益。”并将九钵食物分给他们，此食名为“比丘所施食”(bhikkhudattiyaṃ)，可以领受。

Sace so upāsako ‘‘bhante, gharaṃ āgantabba’’nti vadati, so ca bhikkhu te bhikkhū ‘‘etha, bhante, mayhaṃ sahāyā hothā’’ti tassa gharaṃ gacchati. Yaṃ tattha labhati, sabbaṃ tasseva hoti. Itare tena dinnaṃ labhanti. Atha nesaṃ ghareyeva nisīdāpetvā dakkhiṇodakaṃ datvā yāgukhajjakādīni denti, ‘‘bhante, yaṃ manussā denti, taṃ gaṇhathā’’ti tassa bhikkhuno vacaneneva itaresaṃ vaṭṭati. Bhuttāvīnaṃ patte pūretvā gaṇhitvā gamanatthāya denti, sabbaṃ tasseva bhikkhuno hoti, tena dinnaṃ itaresaṃ vaṭṭati.

倘若那位优婆塞说：“尊者，请到家里来。”而那位比丘对其他比丘说：“诸位尊者，请来，做我的同伴吧。”并前往其家。他在那里得到的一切，都属于他自己。其他比丘领受他所给与的。又或者，施主让他们就在家中坐下，行献赠水后，供养粥、嚼食等，此时，其他比丘仅凭那位比丘所言：“诸位尊者，人们所供养的，你们就领受吧”，方可领受。用餐完毕后，施主为了让他们带走而将钵装满食物给他们，所有这些都属于那位比丘，其他比丘领受他所给与的才合宜。

Yadi pana te vihāreyeva tena bhikkhunā ‘‘bhante, mayhaṃ bhikkhaṃ gaṇhatha, manussānañca vacanaṃ kātuṃ vaṭṭatī’’ti vuttā gacchanti, yaṃ tattha bhuñjanti ceva nīharanti ca, sabbaṃ taṃ tasseva santakaṃ. Athāpi ‘‘mayhaṃ bhikkhaṃ gaṇhathā’’ti avuttā ‘‘manussānaṃ vacanaṃ kātuṃ vaṭṭatī’’ti gacchanti, tatra ce ekassa madhurena sarena anumodanaṃ karontassa sutvā therānañca upasame pasīditvā bahuṃ samaṇaparikkhāraṃ denti, ayaṃ theresu pasādena uppanno ‘‘akatabhāgo’’ nāma, tasmā sabbesaṃ pāpuṇāti.

又，倘若那些比丘在寺院里，被那位比丘告知：“诸位尊者，请接受我的比丘食，也理应回应人们的请求。”他们若前往，在那里所吃和所带走的东西，全部都属于那位比丘。又或者，他们未被告知“请接受我的比丘食”，仅被告知“理应回应人们的请求”而前往，如果在那里，施主因听闻一位比丘用甜美的声音随喜，并对长老们的寂静生起净信，而布施了许多沙门资具，这份因对长老们生起净信而产生的供养，被称为“未预作份”(akatabhāgo)，因此应分给所有人。

Eko saṅghato uddisāpetvā ṭhitikāya gāhitaṃ pattaṃ haritvā paṇītassa khādanīyabhojanīyassa pūretvā āharitvā ‘‘imaṃ, bhante, sabbo saṅgho paribhuñjatū’’ti deti, sabbehi bhājetvā paribhuñjitabbaṃ. Pattasāmikassa pana atikkantampi ṭhitikaṃ ṭhapetvā aññaṃ uddesabhattaṃ dātabbaṃ. Atha [Pg.95] ‘‘paṭhamaṃyeva sabbaṃ saṅghikaṃ pattaṃ dethā’’ti vadati, ekassa lajjibhikkhuno santako patto dātabbo. Āharitvā ca ‘‘sabbo saṅgho paribhuñjatū’’ti vutte bhājetvā paribhuñjitabbaṃ.

一位优婆塞从僧团获得指定后，拿走依序轮到的钵，装满上好的食物后拿回来，说：“诸位尊者，愿整个僧团享用此食。”此食物应当由所有比丘平分后食用。又，对于那位钵的主人，应搁置其已过的轮次，另外给他一份指定食物。又或者，如果他一开始就说：“请给我一个完全属于僧团的钵。”就应该把一位有惭愧心比丘的钵给他。拿回来后，如果他说“愿整个僧团享用”，就应当平分后食用。

Eko pātiyā bhattaṃ āharitvā ‘‘saṅghuddesaṃ dammī’’ti vadati, ekekaṃ ālopaṃ adatvā ṭhitikāya ekassa yāpanamattaṃ katvā dātabbaṃ. Atha so bhattaṃ āharitvā kiñci vattuṃ ajānanto tuṇhībhūto acchati, ‘‘kassa te ānītaṃ, kassa dātukāmosī’’ti na vattabbaṃ. Pucchāsabhāgena hi ‘‘tumhākaṃ ānītaṃ, tumhākaṃ dātukāmomhī’’ti vadeyya, tato taṃ bhikkhuṃ aññe bhikkhū jigucchantā gīvaṃ parivattetvā oloketabbampi na maññeyyuṃ. Sace pana ‘‘kuhiṃ yāsi, kiṃ karonto āhiṇḍasī’’ti vutte ‘‘uddesabhattaṃ gahetvā āgatomhī’’ti vadati, ekena lajjibhikkhunā ṭhitikāya gāhetabbaṃ. Sace ābhataṃ bahu hoti, sabbesaṃ pahoti, ṭhitikākiccaṃ natthi, therāsanato paṭṭhāya pattaṃ pūretvā dātabbaṃ.

一位优婆塞以器皿盛食而来，说：“我布施僧差食。”此时不应一抟一抟地布施，而应依序做成足够一位比丘维生的份量后布施。若他带食物来，却不知该说什么而默然不语，则不应问：“你为谁带来的？想布施给谁？”因为若被问，他可能会说：“为你们带来的，我想布施给你们。”如此一来，其他比丘就会厌恶那位比丘，扭过头去，不屑一顾。但如果被问：“你去哪里？四处走动做什么？”而他回答说：“我拿了僧差食回来。”则应由一位有惭有愧的比丘依序接受。如果带来的食物很多，足够所有人食用，则无需依序而行，应从长老的座位开始，逐一满钵而施。

‘‘Saṅghuddesapattaṃ dethā’’ti vutte ‘‘kiṃ āharissasī’’ti avatvā pakatiṭṭhitikāya eva gāhetabbaṃ. Yo pana pāyāso vā rasapiṇḍapāto vā niccaṃ labbhati; evarūpānaṃ paṇītabhojanānaṃ āveṇikā ṭhitikā kātabbā, tathā saparivārāya yāguyā mahagghānaṃ phalānaṃ paṇītānañca khajjakānaṃ. Pakatibhattayāguphalakhajjakānaṃ pana ekāva ṭhitikā kātabbā. ‘‘Sappiṃ āharissāmī’’ti vutte sabbasappīnaṃ ekāva ṭhitikā vaṭṭati, tathā sabbatelānaṃ. ‘‘Madhuṃ āharissāmī’’ti vutte pana madhuno ekāva ṭhitikā vaṭṭati, tathā phāṇitassa laṭṭhimadhukādīnañca bhesajjānaṃ. Sace pana gandhamālaṃ saṅghuddesaṃ denti, piṇḍapātikassa vaṭṭati, na vaṭṭatīti. Āmisasseva paṭikkhittattā vaṭṭati, saṅghaṃ uddissa dinnattā pana na gahetabbanti vadanti.

当（比丘）说“请布施僧差食”时，不应问：“你要带来什么？”而应仅依常规程序接受。然而，对于经常能得到的乳糜或美味的团食等精馔，应制定特别的程序；同样，对于有佐料的粥、贵重的水果和精美的硬食也应如此。至于普通的饭食、粥、水果和硬食，则制定一个统一的程序即可。当（施主）说：“我要带来酥油”时，对于所有酥油，一个统一的程序即适用，对于所有油类也是如此。当（施主）说：“我要带来蜂蜜”时，对于蜂蜜，一个统一的程序即适用，对于糖蜜、甘草等药物也是如此。但如果有人以香、花指定供养僧团，行乞食的比丘是否可以接受？因所禁止的仅是食物（āmisa），故可以接受。但亦有人说，因其是指定供养僧团的，故不应接受。

Uddesabhattakathā niṭṭhitā.

僧差食论，终。

Nimantanabhattakathā

应请食论

Nimantanaṃ puggalikañce, sayameva issaro. Saṅghikaṃ pana uddesabhatte vuttanayeneva gāhetabbaṃ. Sace panettha dūto byatto hoti, ‘‘bhante[Pg.96], rājagehe bhikkhusaṅghassa bhattaṃ gaṇhathā’’ti avatvā ‘‘bhikkhaṃ gaṇhathā’’ti vadati, piṇḍapātikānampi vaṭṭati. Atha dūto abyatto ‘‘bhattaṃ gaṇhathā’’ti vadati, bhattuddesako byatto ‘‘bhatta’’nti avatvā ‘‘bhante, tumhe yāthā’’ti vadati; evampi piṇḍapātikānampi vaṭṭati. Tumhākaṃ paṭipāṭiyā ‘‘bhattaṃ pāpuṇātī’’ti vutte pana na vaṭṭati. Sace nimantetuṃ āgatamanusso āsanasālaṃ pavisitvā ‘‘aṭṭha bhikkhū dethā’’ti vā ‘‘aṭṭha patte dethā’’ti vā vadati; evampi piṇḍapātikānaṃ vaṭṭati, ‘‘tumhe ca tumhe ca gacchathā’’ti vattabbaṃ. Sace pana ‘‘aṭṭha bhikkhū detha; bhattaṃ gaṇhatha, aṭṭha patte detha; bhattaṃ gaṇhathā’’ti vadati, paṭipāṭiyā gāhetabbaṃ. Gāhentena pana vicchinditvā ‘‘bhatta’’nti avadantena ‘‘tumhe ca tumhe ca gacchathā’’ti vutte piṇḍapātikānaṃ vaṭṭati. ‘‘Bhante, tumhākaṃ pattaṃ detha, tumhe ethā’’ti vutte pana ‘‘sādhu, upāsakā’’ti gantabbaṃ. Saṅghato uddisitvā ‘‘tumhe ethā’’ti vuttepi yathāṭhitikāya gāhetabbaṃ.

若邀请为个人，则自己作主。但若为僧团所有，则应仅按照“指定食”(uddesabhatta)中所说之法接受。于此，若使者聪慧，不说：“尊者，请于王宫接受比丘僧团之食”，而说：“请接受饮食”，则对行乞食者亦可。又，若使者不聪慧而说：“请接受食物”，而负责分配食物的比丘聪慧，不说“食物”，而说：“尊者，请你们去”，如此，对行乞食者亦可。但若被告知：“食物已按顺序轮到你们”，则不可。若前来邀请之人进入集会堂后说：“请给八位比丘”或“请给八个钵”，如此，对行乞食者亦可，应告知：“你与你去吧”。但若其说：“请给八位比丘，请接受食物”或“请给八个钵，请接受食物”，则应按顺序接受。但若负责分配者中断其语，不说“食物”，而说：“你与你去吧”，则对行乞食者亦可。但若被告知：“尊者，请给您的钵，请您来”，则应说：“善哉，优婆塞”后前往。即使从僧团中指定后说：“你们来吧”，亦应按照既定顺序接受。

Nimantanabhattagharato pana pattatthāya āgatassa uddesabhatte vuttanayeneva ṭhitikāya patto dātabbo. Eko ‘‘saṅghato paṭipāṭiyā patta’’nti avatvā kevalaṃ ‘‘ekaṃ pattaṃ dethā’’ti vatvā agāhiteyeva patte yassa kassaci pattaṃ gahetvā pūretvā āharati, taṃ pattasāmikasseva hoti, uddesabhatte viya ṭhitikāya na gāhetabbaṃ. Idhāpi yo āgantvā tuṇhībhūto tiṭṭhati, so ‘‘kassa santikaṃ āgatosī’’ti vā ‘‘kassa pattaṃ harissasī’’ti vā na vattabbo.

又，对从受邀用餐之家为取钵而来者，应仅按照“指定食”中所说之法，依序授与钵。若一优婆塞不说：“请按顺序从僧团取钵”，仅说：“请给一个钵”，于钵尚未被指定时，即取了某比丘之钵，装满后携回，则彼食物仅属该钵之主所有，不应如“指定食”中那样依序接受。于此，若有人来后默然站立，不应问彼：“汝至谁处而来？”或“汝欲取谁之钵？”

Pucchāsabhāgena hi ‘‘tumhākaṃ santikaṃ āgato, tumhākaṃ pattaṃ harissāmī’’ti vadeyya, tato so bhikkhu bhikkhūhi jigucchanīyo assa. ‘‘Kuhiṃ gacchasi, kiṃ karonto āhiṇḍasī’’ti pana vutte ‘‘tassa pattatthāya āgatomhī’’ti vadantassa paṭipāṭiyā bhattaṭṭhitikāya gāhetvā patto dātabbo. ‘‘Bhattāharaṇakapattaṃ dethā’’ti vuttepi paṭipāṭiyā bhattaṭṭhitikāya eva dātabbo. Sace āharitvā ‘‘sabbo saṅgho bhuñjatū’’ti vadati, bhājetvā bhuñjitabbaṃ. Pattasāmikassa atikkantampi ṭhitikaṃ ṭhapetvā aññaṃ paṭipāṭibhattaṃ gāhetabbaṃ.

因为他若以盘问的口气说：“我到你们这里来，是要拿走你们的钵”，那么那位比丘应被（其他）比丘们厌恶。但如果被问到：“你去哪里？做什么到处游荡？”而他回答说：“我是为他的钵而来”，则应按照食事的次序，让他取走钵。当他说“请给我用来取食的钵”时，也应同样按照食事的次序给予。如果他拿来（食物）后说：“愿整个僧伽都受用”，则应分配后受用。应为钵主保留其已错过的轮次，并为他领取另一份次第食。

Eko [Pg.97] pātiyā bhattaṃ āharitvā ‘‘saṅghassa dammī’’ti vadati, ālopabhattaṭṭhitikato paṭṭhāya ālopasaṅkhepena bhājetabbaṃ. Sace pana tuṇhībhūto acchati, ‘‘kassa te ābhataṃ, kassa dātukāmosī’’ti na vattabbo. Sace pana ‘‘kuhiṃ gacchasi, kiṃ karonto āhiṇḍasī’’ti vutte ‘‘saṅghassa me bhattaṃ ābhataṃ, therānaṃ me bhattaṃ ābhata’’nti vadati, gahetvā ālopabhattaṭṭhitikāya bhājetabbaṃ. Sace pana evaṃ ābhataṃ bahuṃ hoti, sakalassa saṅghassa bahu hoti, abhihaṭabhikkhā nāma piṇḍapātikānampi vaṭṭati, ṭhitikāpucchanakiccaṃ natthi, therāsanato paṭṭhāya pattaṃ pūretvā dātabbaṃ.

有人用碗端着饭来说：“我供养僧伽”，应从按口食的规定开始，按口食之量分配。如果他默然安住，则不应问：“你这饭是为谁带来的？想给谁？”但如果被问到：“你去哪里？做什么到处游荡？”而他回答说：“我为僧伽带来了饭”或“我为诸长老带来了饭”，则应取来，按口食的规定分配。如果这样带来的饭很多，足够整个僧伽食用，这被称为“现前食”（abhihaṭabhikkhā），也适用于托钵比丘，无需询问轮次，应从长老的座位开始，将钵装满后分发。

Upāsako saṅghattherassa vā ganthadhutaṅgavasena abhiññātassa vā bhattuddesakassa vā pahiṇāti ‘‘amhākaṃ bhattagahaṇatthāya aṭṭha bhikkhū gahetvā āgacchathā’’ti, sacepi ñātiupaṭṭhākehi pesitaṃ hoti, ime tayo janā pucchituṃ na labhanti, āruḷhāyeva mātikaṃ, saṅghato aṭṭha bhikkhū uddisāpetvā attanavamehi gantabbaṃ. Kasmā? Bhikkhusaṅghassa hi ete bhikkhū nissāya lābho uppajjatīti. Ganthadhutaṅgādīhi pana anabhiññāto āvāsikabhikkhu pucchituṃ labhati, tasmā tena ‘‘kiṃ saṅghato gaṇhāmi, udāhu ye jānāmi, tehi saddhiṃ āgacchāmī’’ti mātikaṃ āropetvā yathā dāyakā vadanti, tathā paṭipajjitabbaṃ. ‘‘Tumhākaṃ nissitake vā ye vā jānātha, te gahetvā ethā’’ti vutte pana ye icchanti, tehi saddhiṃ gantuṃ labhati. Sace ‘‘aṭṭha bhikkhū pahiṇathā’’ti pesenti, saṅghatova pesetabbā. Attanā sace aññasmiṃ gāme sakkā hoti bhikkhā labhituṃ, añño gāmo gantabbo. Na sakkā ce hoti labhituṃ, soyeva gāmo piṇḍāya pavisitabbo.

优婆塞向僧团上座(saṅghatthera)，或因经教与头陀行(ganthadhutaṅga)而闻名者，或食事指示者(bhattuddesaka)派人传话：“为了接受我们的供食，请带八位比丘前来。”即使是由亲戚、侍者所派，这三类人也不得询问，只应依循总则(mātika)，从僧团中指定八位比丘，自己作为第九人一同前往。为何？因为比丘僧团是依凭这些比丘而获得利养。然而，不因经教、头陀行等而闻名的住处比丘(āvāsikabhikkhu)，则可以询问。因此，他应将此问题置于总则上考量：“我是从僧团中邀请，还是与我所认识的比丘们同来？”然后按照施主们所说的那样行事。若被告知：“请带您的依止者，或您所认识的人前来”，则可以与自己希望同行的比丘们一起去。如果施主派人来说：“请派八位比丘来”，则必须从僧团中派遣。如果自己能在其他村庄获得食物，则应前往其他村庄。若不能获得，则应进入那个村庄乞食。

Nimantitabhikkhū āsanasālāya nisinnā honti, tatra ce manussā ‘‘patte dethā’’ti āgacchanti, animantitehi na dātabbā. ‘‘Ete nimantitabhikkhū’’ti vattabbaṃ. ‘‘Tumhepi dethā’’ti vutte pana dātuṃ vaṭṭati. Ussavādīsu manussā sayameva pariveṇāni ca padhānagharāni ca gantvā tipiṭake ca dhammakathike ca bhikkhusatenapi saddhiṃ nimantenti. Tadā yepi jānanti, te gahetvā gantuṃ vaṭṭati. Kasmā? Na hi mahābhikkhusaṅghena atthikā manussā pariveṇāni ca padhānagharāni gacchanti, sannipātaṭṭhānatova yathāsatti yathābalaṃ bhikkhū gaṇhitvā gacchantīti.

受邀的比丘们坐在坐堂(āsanasālā)里，若有人到那里来说：“请给钵”，未受邀者不应给钵。应说：“这些是受邀的比丘。”但若被说：“也请您们给吧”，则可以给。在节庆等时，人们会亲自前往各个院落(pariveṇa)和禅修处(padhānaghara)，邀请持三藏者(tipiṭaka)、说法者(dhammakathika)，乃至上百位比丘。那时，带着自己所认识的比丘们同去也是可以的。为何？因为人们若需要整个大比丘僧团，是不会去各个院落和禅修处的，他们只是从集会处，尽己所能、量力而为地邀请一些比丘前去。

Sace [Pg.98] pana saṅghatthero vā ganthadhutaṅgavasena abhiññātako vā bhattuddesako vā aññatra vā vassaṃ vasitvā katthaci vā gantvā puna sakaṭṭhānaṃ āgacchanti, manussā ca āgantukassa sakkāraṃ karonti, ekavāraṃ ye jānanti, te gahetvā gantabbaṃ. Paṭibaddhakālato pana paṭṭhāya dutiyavāre āraddhe saṅghatoyeva gahetvā gantabbaṃ. Abhinavaāgantukāva hutvā ñātī vā upaṭṭhāke vā passissāmāti gacchanti, tatra tesaṃ ñātī ca upaṭṭhākā ca sakkāraṃ karonti. Ettha pana ye jānanti, te gahetvā gantuṃ vaṭṭati.

再者，若是僧团长老，或因学问与头陀行而闻名者，或食物分配者，曾在别处安居，或去过某地后返回自己的住处，而人们为来客作供养，第一次可以带相识者同去。但从成为常住时起，第二次接受供养时，就必须按僧团的次序接受。若是新来的比丘，为了探望亲戚或侍者而去，其亲戚和侍者为他们作供养，在这种情况下，也可以带相识者同去。

Yo pana atilābhī hoti, sakaṭṭhānañca āgantukaṭṭhānañca ekasadisaṃ, sabbattha manussā saṅghabhattaṃ sajjetvāva nisīdanti, tena saṅghatova gahetvā gantabbanti ayaṃ nimantane viseso. Avaseso sabbapañho uddesabhatte vuttanayeneva veditabbo. Kurundiyaṃ pana ‘‘aṭṭha mahāthere dethā’’ti vutte ‘‘aṭṭha mahātherāva dātabbā’’ti vuttaṃ. Esa nayo majjhimādīsu. Sace pana avisesetvā ‘‘aṭṭha bhikkhū dethā’’ti vadati, saṅghato dātabbā.

若有比丘利养丰厚，其本地住处与客居之处无异，到处都有人准备好僧食等着，那么他就应该按僧团的次序接受供养，这是邀请中的特别之处。其余所有问题，都应按照指定食中所说的方法来理解。但在《古仑谛》（Kurundī）中说：若有人说“请给八位大长老”，就“只应给八位大长老”。此理则亦适用于中座比丘等。但若他不加限定地说“请给八位比丘”，则应从僧团中分派。

Nimantanabhattakathā niṭṭhitā.

邀请食论终。

Salākabhattakathā

筹食论

Salākabhatte pana ‘‘anujānāmi, bhikkhave, salākāya vā paṭṭikāya vā upanibandhitvā opuñjitvā uddisitu’’nti vacanato rukkhasāramayāya salākāya vā veḷuvilīvatālapaṇṇādimayāya paṭṭikāya vā ‘‘asukassa nāma salākabhatta’’nti evaṃ akkharāni upanibandhitvā pacchiyaṃ vā cīvarabhoge vā katvā sabbā salākāyo opuñjitvā punappunaṃ heṭṭhuparivaseneva āloḷetvā pañcaṅgasamannāgatena bhattuddesakena sace ṭhitikā atthi, ṭhitikato paṭṭhāya; no ce atthi, therāsanato paṭṭhāya salākā dātabbā. Pacchā āgatānampi ekābaddhavasena dūre ṭhitānampi uddesabhatte vuttanayeneva dātabbā.

再者，关于筹食（salākabhatta），依据“诸比丘，我允许用筹（salākā）或牌（paṭṭikā）写上文字，汇集起来后进行分派”之语，即用硬木所做的筹，或用竹条、棕榈叶等所做的牌，写上“某某的筹食”等字样，放入篮子或衣角中，将所有筹汇集起来，反复上下搅拌。然后应由具足五支的分食者，若有固定次序（ṭhitikā），则从固定次序开始；若无，则从长老座开始分发筹。对于后来者，以及在远处连成一列站立者，也应按照指定食（uddesabhatta）中所说的方法来分派。

Sace [Pg.99] vihārassa samantato bahū gocaragāmā, bhikkhū pana na bahukā, gāmavasenapi salākāyo pāpuṇanti, ‘‘tumhākaṃ asukagāme salākabhattaṃ pāpuṇātī’’ti gāmavaseneva gāhetabbā. Evaṃ gāhentena sacepi ekekasmiṃ gāme nānappakārāni saṭṭhisalākabhattāni, sabbāni gāhitāneva honti, tassa pattagāmasamīpe aññānipi dve tīṇi salākabhattāni honti, tānipi tasseva dātabbāni. Na hi sakkā tesaṃ kāraṇā aññaṃ bhikkhuṃ pahiṇitunti.

若寺院周围有许多乞食村（gocaragāma），但比丘不多，按村庄分配筹食即已足够，那么就应按村庄令其领取，并告知：“你的筹食轮到某某村了。”如此分配时，即使在一个村庄里有六十份不同种类的筹食，也应全部令其领取。若该比丘所到达的村庄附近还有另外两三份筹食，也应一并交予该比丘。因为确实不可能为了那两三份食物而另派一位比丘前去。

Sace ekaccesu gāmesu bahūni salākabhattāni sallakkhetvā sattannampi aṭṭhannampi bhikkhūnaṃ dātabbāni. Dadantena pana catunnaṃ pañcannaṃ bhattānaṃ salākāyo ekato bandhitvā dātabbā. Sace taṃ gāmaṃ atikkamitvā añño gāmo hoti, tasmiñca ekameva salākabhattaṃ, taṃ pana pātova denti, tampi etesu bhikkhūsu ekassa niggahena datvā ‘‘pātova taṃ gahetvā pacchā orimagāme itarāni bhattāni gaṇhāhī’’ti vattabbo. Sace orimagāme salākabhattesu agāhitesveva gāhitasaññāya gacchati, parabhāgagāme salākabhattaṃ gāhetvā puna vihāraṃ āgantvā itarāni gāhetvā orimagāmo gantabbo. ‘‘Na hi bahisīmāya saṅghalābho gāhetuṃ labbhatī’’ti ayaṃ nayo kurundiyaṃ vutto.

若在某些村庄有很多筹食，应观察后分给七位或八位比丘。分派者则应将四份或五份食物的筹捆在一起给予。若越过此村还有另一村，而该村只有一份筹食，且是在早上布施，也应从这些比丘中指派一人接受，并告诉他：“你早上先领取那份，之后再去此岸的村庄领取其他的食物。”若在此岸村庄的筹食还未领取时，他却误以为已经领取而离去，那么他应先到彼岸的村庄领取筹食，再返回寺院，使他人领取其余的份，然后才能前往此岸的村庄。因为“不得在界外分派僧团的利养”，此法载于《古仑谛》（kurundī）。

Sace pana bhikkhū bahū honti, gāmavasena salākā na pāpuṇanti, vīthivasena vā vīthiyaṃ ekagehavasena vā kulavasena vā gāhetabbā. Vīthiādīsu ca yattha bahūni bhattāni, tattha gāme vuttanayeneva bahūnaṃ bhikkhūnaṃ gāhetabbāni. Salākāsu asati uddisitvāpi gāhetabbāni.

再者，若比丘众多，按村庄分配的筹不够时，则应按街道、或街道中的一列房屋、或按家族来分派。在街道等处，若有很多份食物，也应按照在村庄部分所说的方法，分派给多位比丘。若没有筹，也可以通过指定来分派。

Salākadāyakena pana vattaṃ jānitabbaṃ. Tena hi kālasseva vuṭṭhāya pattacīvaraṃ gahetvā bhojanasālaṃ gantvā asammaṭṭhaṭṭhānaṃ sammajjitvā pānīyaṃ paribhojanīyaṃ upaṭṭhāpetvā ‘‘idāni bhikkhūhi vattaṃ kataṃ bhavissatī’’ti kālaṃ sallakkhetvā ghaṇṭiṃ paharitvā bhikkhūsu sannipatitesu paṭhamameva vāragāme salākabhattaṃ gāhetabbaṃ. ‘‘Tuyhaṃ asukasmiṃ nāma vāragāme salākā pāpuṇāti tatra gacchā’’ti vattabbaṃ.

再者，分派筹者应知其职责。他应清晨早起，拿好衣钵，前往食堂，打扫未扫之处，备好饮用水和用水，在估量“现在比丘们应已做完其事务”之时，敲响钟声。比丘们集会后，首先应分派轮值村的筹食，并告知（领筹者）：“你的筹轮到某某轮值村，去那里吧。”

Sace atirekagāvute gāmo hoti, taṃ divasaṃ gacchantā kilamanti, ‘‘sve tuyhaṃ vāragāme pāpuṇātī’’ti ajjeva gāhetabbaṃ. Yo vāragāmaṃ pesiyamāno [Pg.100] na gacchati, aññaṃ salākaṃ maggati, na dātabbā. Saddhānañhi manussānaṃ puññahāni saṅghassa ca lābhacchedo hoti, tasmā tassa dutiyepi tatiyepi divase aññā salākā na dātabbā, ‘‘attano pattaṭṭhānaṃ gantvā bhuñjāhī’’ti vattabbo, tīṇi pana divasāni agacchantassa vāragāmato orimavāragāme salākā gāhetabbā. Tañce na gaṇhāti, tato paṭṭhāya tassa aññaṃ salākaṃ dātuṃ na vaṭṭati, daṇḍakammaṃ pana gāḷhaṃ kātabbaṃ, saṭṭhito vā paṇṇāsato vā na parihāpetabbaṃ. Vāragāme gāhetvā vihāravāro gāhetabbo, ‘‘tuyhaṃ vihāravāro pāpuṇātī’’ti vattabbaṃ. Vihāravārikassa dve tisso yāgusalākāyo tisso catasso vā bhattasalākāyo ca dātabbā, nibaddhaṃ katvā pana na dātabbā. Yāgubhattadāyakā hi ‘‘amhākaṃ yāgubhattaṃ vihāragopakāva bhuñjantī’’ti aññathattaṃ āpajjeyyuṃ, tasmā aññesu kulesu dātabbā.

若村庄在超过一伽浮他(gāvuta)之处，当天前往会疲劳，则应于今日即令其领取筹，并说：“明日将轮到你的轮值村。”若有比丘被派往轮值村而不去，却索求其他筹，则不应给予。因为这会令信众福德减损，且断绝僧团利养，是故第二、第三日亦不应再给予他筹，应告知：“请前往你所应到之处用餐。”然而，对连续三日不去者，应分派比原轮值村更近的村庄之筹。若他仍不接受，从那时起，便不应再给他任何筹，且应严加处罚，不应从六十或五十之数减少。令其领取轮值村筹后，应再分派寺院轮值，并告知：“轮到你负责寺院了。”应给予寺院轮值者二或三份粥筹，以及三或四份饭筹，但不应定为常规。因为布施粥饭的施主们可能会想：“我们的粥饭都只给守护寺院者吃了”，从而心生异念，因此应将筹分派给其他人家。

Sace vihāravārikānaṃ sabhāgā āharitvā denti, iccetaṃ kusalaṃ; no ce, vāraṃ gāhetvā tesaṃ yāgubhattaṃ āharāpetabbaṃ. Tāva nesaṃ salākā phātikammameva bhavanti, vassaggena pattaṭṭhāne pana aññampi paṇītabhattasalākaṃ gaṇhituṃ labhantiyeva. Atirekauttaribhaṅgassa ekacārikabhattassa visuṃ ṭhitikaṃ katvā salākā dātabbā.

若有同梵行者为寺院轮值者带来食物，此为善举；若无，则应安排轮流为他们送来粥饭。在此期间，他们的筹便成为盈余。在雨安居期间，于指定之处，他们仍可领取其他精美食的筹。对于额外的上等菜肴以及独行食，应另立规定分派筹。

Sace yena salākā laddhā, so taṃdivasaṃ taṃ bhattaṃ na labhati, punadivase gāhetabbaṃ. Bhattameva labhati, na uttaribhaṅgaṃ; evampi puna gāhetabbaṃ. Khīrabhattassa salākāyapi eseva nayo. Sace pana khīrameva labhati, na bhattaṃ; khīralābhato paṭṭhāya puna na gāhetabbaṃ. Dve tīṇi ekacārikabhattāni ekasseva pāpuṇanti, dubbhikkhasamaye saṅghanavakena laddhakāle vijaṭetvā visuṃ gāhetabbāni, pākatikasalākabhattaṃ aladdhassāpi punadivase gāhetabbaṃ.

若有比丘领到筹后，当天未得到那份饭食，则应于次日领取。若只得到饭，未得到配菜，也应再次领取。乳饭筹亦是此理。但若只得到乳，未得到饭，则从得到乳时起，不应再领取。若两三份独行比丘的饭食都归于一人，于饥荒时，当僧团中的年少比丘领到时，应将其解开，分别领取。普通的筹食，即使未领到，也应于次日领取。

Sace khuddako vihāro hoti, sabbe bhikkhū ekasambhogā, ucchusalākaṃ gāhentena yassa kassaci sammukhībhūtassa pāpetvā mahātherādīnaṃ divā tacchetvā dātuṃ vaṭṭati. Rasasalākaṃ pāpetvā pacchābhattaṃ parissāvetvā vā phāṇitaṃ vā kāretvā piṇḍapātikādīnampi dātabbaṃ[Pg.101]. Āgantukānaṃ āgatānāgatabhāvaṃ ñatvā gāhetabbā, mahāāvāse ṭhitikaṃ katvā gāhetabbā.

若为小寺院，所有比丘共同受用，则分发甘蔗筹者可将其送至任何在场的比丘，于白日为大长老等削好后给予，此为可行。送达汁液筹后，应于饭后将其过滤，或制成糖蜜，亦应给予行头陀行者等。应在了解来客比丘已到或未到后，才可分发。于大寺院中，则应制定规则后分发。

Takkasalākampi sabhāgaṭṭhāne pāpetvā vā pacāpetvā vā dhūmāpetvā vā therānaṃ dātuṃ vaṭṭati. Mahāāvāse vuttanayeneva paṭipajjitabbaṃ phalasalākapūvasalākabhesajjagandhamālasalākāyopi visuṃ ṭhitikāya gāhetabbā. Bhesajjādisalākāyo cettha kiñcāpi piṇḍapātikānampi vaṭṭanti, salākavasena gāhitattā pana na sāditabbā. Aggabhikkhāmattaṃ salākabhattaṃ denti, ṭhitikaṃ pucchitvā gāhetabbaṃ. Asatiyā ṭhitikāya therāsanato paṭṭhāya gāhetabbaṃ. Sace tādisāni bhattāni bahūni honti, ekekassa bhikkhuno dve tīṇi dātabbāni; no ce, ekekameva datvā paṭipāṭiyā gatāya puna therāsanato paṭṭhāya dātabbaṃ. Sace antarāva upacchijjati, ṭhitikā sallakkhetabbā. Yadi pana tādisaṃ bhattaṃ nibaddhameva hoti, yassa pāpuṇāti, so vattabbo ‘‘laddhā vā aladdhā vā svepi gaṇheyyāsī’’ti. Ekaṃ anibaddhaṃ hoti, labhanadivase pana yāvadatthaṃ labhati, alabhanadivasā bahutarā honti, taṃ yassa pāpuṇāti, so alabhitvā ‘‘sve gaṇheyyāsī’’ti vattabbo.

酪签(Takkasalāka)可以送到公共场所，或烹煮，或熏制后，供养长老们。在大寺院中应当按照已经说过的规矩去做。果签、饼签、药签、香花签等，也应根据规定分开领取。此中，药签等虽然也适合行乞食的比丘，但因是以签票方式领取，故不应乐受。若他们只提供一份初份量的签饭，应询问规定后领取。如果没有规定，就应该从长老的座位开始领取。如果这样的食物有很多，可以给每位比丘两三份；如果没有，就每人一份，按顺序分完一轮后，再从长老的座位开始分。如果在中途断供，则应留意其规定。如果这种食物是长期固定的，那么轮到的人应该被告知：“无论领到与否，明天你都可以来领。”另一种是不固定的，在能领到的日子，可以领到足够的量，但不能领到的日子更多。轮到的人如果没有领到，应该被告知：“你明天来领吧。”

Yo salākāsu gāhitāsu pacchā āgacchati, tassa atikkantāva salākā na upaṭṭhāpetvā dātabbā. Salākaṃ nāma ghaṇṭippaharaṇato paṭṭhāya āgantvā hatthaṃ pasārentova labhati. Aññassa āgantvā samīpe ṭhitassāpi atikkantā atikkantāva hoti. Sace panassa añño gaṇhanto atthi, sayaṃ anāgatopi labhati. Sabhāgaṭṭhāne asuko anāgatoti ñatvā ‘‘ayaṃ tassa salākā’’ti ṭhapetuṃ vaṭṭati. Sace ‘‘anāgatassa na dātabbā’’ti katikaṃ karonti, adhammikā hoti. Antoupacāre ṭhitassa hi bhājanīyabhaṇḍaṃ pāpuṇāti. Sace pana ‘‘anāgatassa dethā’’ti mahāsaddaṃ karonti, daṇḍakammaṃ ṭhapetabbaṃ, ‘‘āgantvā gaṇhantū’’ti vattabbaṃ.

若有比丘在筹已分发后才来，已错过的筹不应再补发给他。所谓筹，是从击犍稚时起，来者伸手才能领到。对于另一位（迟到）的比丘，即使他来了，站在旁边，错过了的筹就是错过了。但如果有人为他代领，那么他本人即使没来也能领到。在僧众共住处，若知某人未到，可以将其筹放在一旁说：“这是他的筹。”如果约定“不给未到者”，此约定不如法。因为只要身在近住区内，就应分得一份。但如果有人大声叫喊：“给未到者！”则应予以处罚，并告知：“让他们自己来领。”

Chappañcasalākā naṭṭhā honti, bhattuddesako dāyakānaṃ nāmaṃ nassarati, so ce naṭṭhasalākā mahātherassa vā attano vā pāpetvā bhikkhū vadeyya, ‘‘mayā asukagāme salākabhattaṃ mayhaṃ pāpitaṃ, tumhe tattha laddhaṃ salākabhattaṃ bhuñjeyyāthā’’ti, vaṭṭati. Vihāre apāpitaṃ pana āsanasālāya taṃ bhattaṃ labhitvā tattheva pāpetvā bhuñjituṃ [Pg.102] na vaṭṭati. ‘‘Ajja paṭṭhāya mayhaṃ salākabhattaṃ gaṇhathā’’ti vutte tatra āsanasālāya gāhetuṃ na vaṭṭati, vihāraṃ ānetvā gāhetabbaṃ. ‘‘Sve paṭṭhāyā’’ti vutte pana bhattuddesakassa ācikkhitabbaṃ ‘‘sve paṭṭhāya asukakulaṃ nāma salākabhattaṃ deti, salākaggāhaṇakāle sareyyāsī’’ti. Dubbhikkhe salākabhattaṃ pacchinditvā subhikkhe jāte kiñci disvā ‘‘ajja paṭṭhāya amhākaṃ salākabhattaṃ gaṇhathā’’ti puna paṭṭhapenti, antogāme agāhetvā vihāraṃ ānetvāva gāhetabbaṃ. Idañhi ‘‘salākabhattaṃ’’ nāma. Uddesabhattasadisaṃ na hoti, vihārameva sandhāya diyyati, tasmā bahiupacāre gāhetuṃ na vaṭṭati. ‘‘Sve paṭṭhāyā’’ti vutte pana vihāre gāhetabbameva.

若五、六支筹签遗失，分食者忘记了施主的名字，他若使那些遗失的筹签（所对应的食物）送至大长老或自己之处后，可以对比丘们说：“我已使某村的筹饭送至我处，你们可以食用在那里获得的筹饭。”这是允许的。然而，对于未送至寺院的食物，若在食堂(āsanasālā)获得，则不应就在那里令人送上而食用。若（施主）说：“从今日起，请领取我的筹饭。”则不应在食堂领取，应带到寺院领取。若说：“从明日起。”则应告知分食者：“从明日起，某某家布施筹饭，分筹时请记住。”于饥荒时中断了筹饭，丰收时，（施主们）见到某位比丘后，又重新设立说：“从今日起，请领取我们的筹饭。”这不应在村内领取，而必须带到寺院才可领取。此即名为“筹饭”(salākabhatta)。它不同于指定食(uddesabhatta)，是特指为寺院而设的，因此不应在近住区(upacāra)外领取。若说：“从明日起。”则必须在寺院领取。

Gamiko bhikkhu yaṃ disābhāgaṃ gantukāmo, tattha aññena vāragāmasalākā laddhā hoti, taṃ gahetvā itaraṃ bhikkhuṃ ‘‘mayhaṃ pattasalākaṃ tvaṃ gaṇhāhī’’ti vatvā gantuṃ vaṭṭati. Tena pana upacārasīmaṃ anatikkanteyeva tasmiṃ tassa salākā gāhetabbā.

若有比丘欲远行至某个方向，而另一位比丘已获得去往该方向某个轮值村落的筹签，（远行者）可以拿走那张筹签，并对另一位比丘说：“你来领我的筹签吧”，说完后即可前行。但是，在那位远行比丘尚未越过近住区(upacāra)边界时，这位（留下来的）比丘就应拿走他（远行者）的筹签。

Chaḍḍitavihāre manussā bodhicetiyādīni jaggitvā bhuñjantūti salākabhattaṃ paṭṭhapenti, bhikkhū sakaṭṭhānesu vasitvā kālasseva gantvā tattha vattaṃ karitvā taṃ bhattaṃ bhuñjanti, vaṭṭati. Sace tesu svātanāya attano pāpetvā gatesu āgantuko bhikkhu chaḍḍitavihāre vasitvā kālasseva vattaṃ katvā ghaṇṭiṃ paharitvā salākabhattaṃ attano pāpetvā āsanasālaṃ gacchati, sova tassa bhattassa issaro. Yo pana bhikkhūsu vattaṃ karontesuyeva bhūmiyaṃ dve tayo sammuñjanippahāre datvā ghaṇṭiṃ paharitvā ‘‘dhuragāme salākabhattaṃ mayhaṃ pāpuṇātī’’ti gacchati, tassa taṃ corikāya gahitattā na pāpuṇāti, vattaṃ katvā pāpetvā pacchā gatabhikkhūnaṃyeva hoti.

在被舍弃的寺院里，人们照管菩提树与佛塔等，并设立签饭供比丘们受用。比丘们住在各自的地方，及早前往那里，履行职责后食用那份饭食，这是允许的。倘若那些比丘在领取了自己的份后已经离开，要到第二天才回来，这时一位客比丘住进那座被舍弃的寺院，及早履行职责，敲钟，领取了签饭，然后前往斋堂，那么他就是那份饭食的主人。再者，若有比丘，就在其他比丘们正在履行职责时，仅在地上扫两三下，便敲钟说：“在主要村落的签饭归我了”，然后就离开，那么他得不到那份饭食，因为那是通过盗取的方式获得的；那份饭食只属于在履行职责并领取后才前往的比丘们。

Eko gāmo atidūre hoti, bhikkhū niccaṃ gantuṃ na icchanti, manussā ‘‘mayaṃ puññena paribāhirā homā’’ti vadanti, ye tassa gāmassa āsannavihāre sabhāgabhikkhū, te vattabbā ‘‘imesaṃ bhikkhūnaṃ anāgatadivase tumhe bhuñjathā’’ti. Salākā pana devasikaṃ pāpetabbā, tā ca kho pana ghaṇṭippaharaṇamattena vā pacchicālanamattena vā pāpitā na honti, pacchiṃ pana gahetvā [Pg.103] salākā pīṭhake ākiritabbā, pacchi pana mukhavaṭṭiyaṃ na gahetabbā. Sace hi tattha ahi vā vicchiko vā bhaveyya, dukkhaṃ uppādeyya; tasmā heṭṭhā gahetvā pacchiṃ parammukhaṃ katvā salākā ākiritabbā ‘‘sacepi sappo bhavissati, ettova palāyissatī’’ti. Evaṃ salākā ākiritvā gāmādivasena pubbe vuttanayeneva gāhetabbā. Apica ekaṃ mahātherassa pāpetvā ‘‘avasesā mayhaṃ pāpuṇantī’’ti attano pāpetvā vattaṃ katvā cetiyaṃ vanditvā vitakkamāḷake ṭhitehi bhikkhūhi ‘‘pāpitā, āvuso, salākā’’ti vutte ‘‘āma, bhante, tumhe gatagatagāme salākabhattaṃ gaṇhathā’’ti vattabbaṃ; evaṃ pāpitāpi hi supāpitāva honti.

有一个村庄非常遥远，比丘们常不愿意去，村民们便说：“我们被排除在功德之外了。”应该对那个村庄附近寺院的同住比丘们说：“在这些比丘不来的日子里，你们可以去食用。”不过，签应每日分派，但仅以敲钟或摇动篮子，不算是已分派。应该拿起篮子，将签倒在凳子上，并且不应握住篮口。因为如果里面有蛇或蝎子，会造成伤害。因此，应从下方托住，将篮口朝外倒出签，心想：“即使有蛇，它也会从这里逃走。”如此倒出签后，应按先前所说的方法，根据村庄等来领取。此外，将一支签送给大长老，然后将余下的签收到自己手中，在履行完职责、礼拜塔庙后，当站在思惟处的比丘们问：“贤友，签已分派了吗？”时，应回答：“是的，尊者们。请你们到各自要去的村庄领取签饭。”诚然，这样分派的签，才算是如法分派。

Bhikkhū sabbarattiṃ dhammasavanatthaṃ aññaṃ vihāraṃ gacchantā ‘‘mayaṃ tattha dānaṃ aggahetvāva amhākaṃ gocaragāmeva piṇḍāya caritvā āgamissāmā’’ti salākā aggahetvāva gatā, vihāre therassa pattasalākabhattaṃ bhuñjituṃ āgacchanti, vaṭṭati. Atha mahātheropi ‘‘ahaṃ idha kiṃ karomī’’ti tehiyeva saddhiṃ gacchati, tehi gatavihāre abhuñjitvāva gocaragāmaṃ anuppattehi ‘‘detha, bhante, patte salākayāguādīni āharissāmā’’ti vutte pattā na dātabbā. ‘‘Kasmā, bhante, na dethā’’ti ‘‘vihāraṭṭhakaṃ bhattaṃ vihāre vutthānaṃ pāpuṇāti, mayaṃ aññasmiṃ vihāre vutthā’’ti. ‘‘Detha, bhante, na mayaṃ vihāre pālikāya dema, tumhākaṃ dema, gaṇhatha amhākaṃ bhikkha’’nti vutte pana vaṭṭati.

比丘们为整夜听法而前往另一座寺院，心想：“我们不在那里接受供养，只在我们自己的乞食村托钵后就回来。”于是他们没有拿筹签就走了。他们回来，要食用自己寺院里长老应得的筹签食，这是允许的。后来，大长老也说：“我留在这里做什么呢？”便和他们一起去了。他们在所去的寺院没有用餐，就回到了乞食村。当施主们说：“尊者们，请给钵，我们去取筹签粥等来。”这时不应给他们钵。（若问：）“尊者们，为什么不给呢？”（应答：）“寺院的食物是给住在寺院的人的，而我们是住在别的寺院的。”但如果施主们说：“尊者们，请给吧！我们不是为了维护寺院而布施，我们是布施给您们。请接受我们的供养吧！”如此说时，则是允许的。

Salākabhattakathā niṭṭhitā.

筹签食论终。

Pakkhikabhattādikathā

半月食等论

Pakkhikādīsu pana yaṃ abhilakkhitesu cātuddasī pañcadasī pañcamī aṭṭhamīti imesu pakkhesu kammappasutehi uposathaṃ kātuṃ satikaraṇatthāya diyyati, taṃ pakkhikaṃ nāma. Taṃ salākabhattagatikameva hoti, gāhetvā bhuñjitabbaṃ. Sace salākabhattampi pakkhikabhattampi bahu sabbesaṃ vinivijjhitvā gacchati, dvepi bhattāni visuṃ visuṃ gāhetabbāni. Sace bhikkhusaṅgho mahā, pakkhikaṃ gāhetvā tassa ṭhitikāya salākabhattaṃ gāhetabbaṃ[Pg.104], salākabhattaṃ vā gāhāpetvā tassa ṭhitikāya pakkhikaṃ gāhetabbaṃ. Yesaṃ na pāpuṇāti, te piṇḍāya carissanti. Sace dvepi bhattāni bahūni, bhikkhū mandā; salākabhattaṃ nāma devasikaṃ labbhati, tasmā taṃ ṭhapetvā ‘‘pakkhikaṃ āvuso bhuñjathā’’ti pakkhikameva gāhetabbaṃ. Pakkhikaṃ paṇītaṃ denti, visuṃ ṭhitikā kātabbā. ‘‘Sve pakkho’’ti ajja pakkhikaṃ na gāhetabbaṃ. Sace pana dāyakā vadanti ‘‘sve amhākaṃ ghare lūkhabhattaṃ bhavissati, ajjeva pakkhikabhattaṃ uddisathā’’ti, evaṃ vaṭṭati.

再者，关于半月食(pakkhika)等：在指定的第十四日、第十五日、第五日、第八日这些半月日，为了提醒忙于事务者行布萨(uposatha)而布施的食物，名为“半月食”。其程序与筹食(salākabhatta)相同，应领取后食用。如果筹食和半月食都很充足，能遍分给所有比丘，则两种食物都应分别领取。如果比丘僧团人数众多，可以先领取半月食，再依此领取筹食；或者先领取筹食，再依此领取半月食。那些没有分到的比丘，则应去托钵。如果两种食物都很充足，而比丘人数少；筹食是每日都可获得的，因此应将其搁置，说：“贤友(āvuso)们，请用半月食吧”，只领取半月食。如果[施主]布施的半月食很精美，则应制定另外的分配程序。当说“明天是半月日”时，今天就不应领取半月食。但是，如果施主们说：“明天我们家只有粗食，请今天就指定半月食吧”，这样是可以的。

Uposathikaṃ nāma anvaḍḍhamāse uposathaṅgāni samādiyitvā yaṃ attanā bhuñjati, tadeva diyyati. Pāṭipadikaṃ nāma ‘‘uposathe bahū saddhā pasannā bhikkhūnaṃ sakkāraṃ karonti, pāṭipade pana bhikkhū kilamanti, pāṭipade dinnaṃ dubbhikkhadānasadisaṃ mahapphalaṃ hoti, uposathakammena vā parisuddhasīlānaṃ dutiyadivase dinnaṃ mahapphalaṃ hotī’’ti sallakkhetvā pāṭipade diyyanakadānaṃ, tampi ubhayaṃ salākabhattagatikameva. Iti imāni sattapi bhattāni piṇḍapātikānaṃ na vaṭṭanti, dhutaṅgabhedaṃ karontiyeva.

所谓布萨食(uposathikabhatta)，是指每半月受持布萨支者，将自己所食用的食物布施出来。所谓次日食(pāṭipadikabhatta)，是指出于如下考量而在次日所作的布施：“布萨日有许多具信、虔净者对众比丘作恭敬供养，但在次日比丘们则会疲惫，在次日布施犹如于饥荒时布施，有大果报；或者，对于因行布萨而戒行清净的（施主）来说，在第二天所作的布施有大果报。”这两种食物的程序也与筹食相同。因此，这七种食物对于行托钵支(piṇḍapātika)者是不允许的，因为这会破坏其头陀行(dhutaṅga)。

Aparānipi cīvarakkhandhake visākhāya varaṃ yācitvā dinnāni āgantukabhattaṃ gamiyabhattaṃ gilānabhattaṃ gilānupaṭṭhākabhattanti cattāri bhattāni pāḷiyaṃ āgatāneva, tattha āgantukānaṃ dinnaṃ bhattaṃ ‘‘āgantukabhattaṃ’’. Esa nayo sesesu. Sace panettha āgantukabhattānipi āgantukāpi bahū honti, sabbesaṃ ekekaṃ gāhetabbaṃ, bhattesu appahontesu ṭhitikāya gāhetabbaṃ. Eko āgantuko paṭhamameva āgantvā sabbaṃ āgantukabhattaṃ attano gāhetvā nisīdati, sabbaṃ tasseva hoti, pacchā āgatehi āgantukehi tena dinnāni paribhuñjitabbāni. Tenapi ekaṃ attano gahetvā sesāni dātabbāni. Ayaṃ uḷāro.

另外，在《衣犍度》(Cīvarakkhandhaka)中，因毘舍佉(Visākhā)请求恩典而施与的四种食物——客食、行路食、病食、看病者食，已载于圣典中。其中，施与来客的食物为“客食”，其余以此类推。于此，若客食与来客皆多，则应每人各取一份；当食物不足时，应按定额领取。若一位来客最先到达，为自己取走所有客食后坐下，则所有食物皆归其所有，后来之来客应食用他所分给的食物。而他也应为自己取一份，将其余的分给他人。此为高尚之举。

Sace pana yo paṭhamaṃ āgantvāpi attano aggahetvā tuṇhībhūto nisīdati, pacchā āgatehi saddhiṃ paṭipāṭiyā gaṇhitabbaṃ. Sace niccaṃ āgantukā āgacchanti, āgatadivaseyeva bhuñjitabbaṃ, antarantarā ce āgacchanti, dve tīṇi divasāni bhuñjitabbaṃ. Mahāpaccariyaṃ pana ‘‘satta divasāni bhuñjituṃ vaṭṭatī’’ti vuttaṃ.

但若有人先到，却不为自己取食，只是默然坐着，则应与后来者一起按次序领取。若时常有来客前来，则只应在到达当天食用；若他们是偶尔才来，则可以食用两三天。但在《大筏注》(Mahāpaccarī)中则说：“可以食用七天。”

Āvāsiko [Pg.105] katthaci gantvā āgato, tenāpi āgantukabhattaṃ paribhuñjitabbaṃ. Sace pana taṃ vihāre nibandhāpitaṃ hoti, vihāre gāhetabbaṃ. Atha vihāro dūre hoti, āsanasālāya nibandhāpitaṃ āsanasālāya gāhetabbaṃ. Sace pana dāyakā ‘‘āgantukesu asati āvāsikāpi paribhuñjantū’’ti vadanti, vaṭṭati.

常住比丘去某处后返回，他也应食用客食。但如果该食物是指定给寺院的，就应在寺院里领取。又如果寺院遥远，而食物是指定给集会堂的，就应在集会堂领取。但如果施主们说：“没有来客时，常住比丘也可以食用”，则为许可。

Gamiyabhattepi ayameva kathāmaggo. Ayaṃ pana viseso – āgantuko āgantukabhattameva labhati, gamiko āgantukabhattampi gamiyabhattampi. Āvāsikopi pakkamitukāmo gamiko hoti; gamiyabhattaṃ labhati. Yathā pana āgantukabhattaṃ; evamidaṃ dve vā tīṇi vā satta vā divasāni na labbhati. ‘‘Gamissāmī’’ti bhutto taṃdivasaṃ kenacideva kāraṇena na gato, punadivasepi bhuñjituṃ vaṭṭati, saussāhattā. ‘‘Gamissāmī’’ti bhuttassa corā vā panthaṃ rundhanti udakaṃ vā, devo vā vassati, sattho vā na gacchati, saussāhena bhuñjitabbaṃ. Ete upaddave olokentena ‘‘dve tayo divase bhuñjituṃ vaṭṭatī’’ti mahāpaccariyaṃ vuttaṃ. ‘‘Gamissāmī’’ti pana lesaṃ oḍḍetvā bhuñjituṃ na labhati.

关于行路食，亦是此理。然有此差别：来客比丘只得客食，而行路比丘既得客食亦得行路食。住处比丘意欲远行时，即为行路比丘，可得行路食。然而，此食与客食不同，不可领受两日、三日乃至七日。若作念“我将远行”后食用，但当日因故未能启程，次日仍可食用，因其有远行之热忱。若作念“我将远行”后食用，但盗贼拦路、或洪水阻道、或天降大雨、或商队未启程，因其有远行之热忱，仍可食用。《大筏注》(Mahāpaccarī)中说，考虑到此等障碍，“可食用两三日”。但若以“我将远行”为借口而食，则不被允许。

Gilānabhattampi sace sabbesaṃ gilānānaṃ pahoti, sabbesaṃ dātabbaṃ; no ce, ṭhitikaṃ katvā gāhetabbaṃ. Eko gilāno arogarūpo sakkoti antogāmaṃ gantuṃ, eko na sakkoti, ayaṃ ‘‘mahāgilāno’’ nāma. Etassa gilānabhattaṃ dātabbaṃ. Dve mahāgilānā – eko lābhī abhiññāto bahuṃ khādanīyaṃ bhojanīyaṃ labhati, eko anātho appalābhatāya antogāmaṃ pavisati – etassa gilānabhattaṃ dātabbaṃ. Gilānabhatte pana divasaparicchedo natthi. Yāva rogo na vūpasammati, sappāyabhojanaṃ abhuñjanto na yāpeti, tāva bhuñjitabbaṃ. Yadā pana missakayāguṃ vā missakabhattaṃ vā bhuttassāpi rogo na kuppati, tato paṭṭhāya na bhuñjitabbaṃ.

关于病食，若足够供给所有病僧，则应全部分与；若不足，则应制定规则后领取。一位病僧看似无病，能进入村内，另一位则不能，此即名为“重病僧”。应将病食给予此人。若有两位重病僧：一位有利养、有名望，能得到许多嚼食与啖食；另一位无依怙，因所得甚少而入村。则应将病食给予此无依怙者。于病食则无时日之限。乃至疾病未平息，不食适宜食物则无法维持生命期间，皆可食用。然若食杂粥或杂饭后，疾病亦不发作，则从是时起，不应再食。

Gilānupaṭṭhākabhattampi yaṃ sabbesaṃ pahoti, taṃ sabbesaṃ dātabbaṃ; no ce pahoti, ṭhitikaṃ katvā gāhetabbaṃ. Idampi dvīsu gilānesu mahāgilānupaṭṭhākassa gāhetabbaṃ, dvīsu mahāgilānesu anāthagilānupaṭṭhākassa. Yaṃ kulaṃ gilānabhattampi deti gilānupaṭṭhākabhattampi, tattha [Pg.106] yassa gilānassa bhattaṃ pāpuṇāti tadupaṭṭhākassāpi tattheva gāhetabbaṃ. Gilānupaṭṭhākabhattepi divasaparicchedo natthi, yāva gilāno labhati, tāvassa upaṭṭhākopi labhatīti. Imāni cattāri bhattāni sace evaṃ dinnāni honti ‘‘āgantukagamikagilānupaṭṭhākā mama bhikkhaṃ gaṇhantū’’ti, piṇḍapātikānampi vaṭṭati. Sace pana āgantukādīnaṃ bhattaṃ nibandhāpemi, ‘‘mama bhattaṃ gaṇhantū’’ti evaṃ dinnāni honti, piṇḍapātikānaṃ na vaṭṭati.

看护者食，若足够供给所有看护者，应全部分给他们；若不足，则应制定份额后领取。此食在两位病比丘中，应让重病比丘的看护者领取；在两位重病比丘中，应让无依怙病比丘的看护者领取。若有某家同时布施病食与看护者食，那么，哪位病比丘在那里领到病食，其看护者也应就在那里领取。看护者食也没有日期限制，只要病比丘能得到，其看护者也能得到。这四种食物，若是如此布施：“愿来客、行路者与看护者领取我的供食(bhikkhaṃ)”，则对行托钵支者也允许。但如果是这样布施的：“我为来客等固定饭食，请他们领取我的饭食(bhattaṃ)”，那么对行托钵支者就是不允许的。

Aparānipi ‘‘dhurabhattaṃ, kuṭibhattaṃ, vārabhatta’’nti tīṇi bhattāni. Tattha dhurabhattanti niccabhattaṃ vuccati, taṃ duvidhaṃ – saṅghikaṃ puggalikañca. Tattha yaṃ ‘‘saṅghassa dhurabhattaṃ demā’’ti nibandhāpitaṃ, taṃ salākabhattagatikaṃ. ‘‘Mama nibaddhaṃ bhikkhaṃ gaṇhantū’’ti vatvā dinnaṃ pana piṇḍapātikānampi vaṭṭati. Puggalikepi ‘‘tumhākaṃ dhurabhattaṃ dammī’’ti vutte piṇḍapātiko ce, na vaṭṭati. ‘‘Mama nibaddhaṃ bhikkhaṃ gaṇhathā’’ti vutte pana vaṭṭati, sāditabbaṃ. Sacepi pacchā katipāhe vītivatte ‘‘dhurabhattaṃ gaṇhathā’’ti vadati, mūle suṭṭhu sampaṭicchitattā vaṭṭati.

另有“常食(dhurabhatta)、孤邸食(kuṭibhatta)、轮值食(vārabhatta)”此三种食。其中，常食又称“固定食(niccabhatta)”，分为两种：僧团的与个人的。其中，若以“我们为僧团提供常食”的方式固定下来，其分配方式则与筹食(salākabhatta)相同。但若是说“请领取我固定的供食(bhikkhaṃ)”而布施，则对行托钵支者也允许。在个人食方面，若被告知“我为你们提供常食(dhurabhattaṃ)”，如果接受者是行托钵支者，则不允许。但若被告知“请领取我固定的供食(bhikkhaṃ)”，则是允许的，应当领受。即使后来过了一些时日才说“请领取常食(dhurabhattaṃ)”，因为最初已如法接受，所以仍然允许。

Kuṭibhattaṃ nāma yaṃ saṅghassa āvāsaṃ kāretvā ‘‘amhākaṃ senāsanavāsino amhākaṃyeva bhattaṃ gaṇhantū’’ti evaṃ nibandhāpitaṃ, taṃ salākabhattagatikameva hoti, gahetvā bhuñjitabbaṃ. ‘‘Amhākaṃ senāsanavāsino amhākaṃyeva bhikkhaṃ gaṇhantū’’ti vutte pana piṇḍapātikānampi vaṭṭati. Yaṃ pana puggale pasīditvā tassa vā āvāsaṃ katvā ‘‘tumhākaṃ demā’’ti dinnaṃ, taṃ tasseva hoti, tasmiṃ katthaci gate nissitakehi bhuñjitabbaṃ.

所谓孤邸食(Kuṭibhatta)，是指为僧团建造住所后，如此规定：“住在我等住所者，应领取我等的饭食”，其规则与筹食相同，应领取后食用。但若是说：“住在我等住所者，应领取我等的乞食”，则对行托钵支者也是允许的。再者，若因对某个个人生起净信，而为他建造住所并布施说：“我们布施给您”，那么此食就只属于他；当他去往他处时，应由其依止者食用。

Vārabhattaṃ nāma dubbhikkhasamaye ‘‘vārena bhikkhū jaggissāmā’’ti dhuragehato paṭṭhāya dinnaṃ, tampi bhikkhāvacanena dinnaṃ piṇḍapātikānaṃ vaṭṭati. ‘‘Vārabhatta’’nti vutte pana salākabhattagatikaṃ hoti. Sace taṇḍulādīni pesenti, ‘‘sāmaṇerā pacitvā dentū’’ti, piṇḍapātikānaṃ vaṭṭati. Iti imāni ca tīṇi āgantukabhattādīni ca cattārīti satta, tāni saṅghabhattādīhi saha cuddasa bhattāni honti.

所谓轮值食(Vārabhatta)，是在饥荒时期，人们怀着“我们应轮流照顾比丘们”的想法，从主要家庭开始轮流布施的食物。此食若以“乞食”之名义布施，则对行托钵支者是允许的。但如果说是“轮值食”，其规则则与筹食相同。如果施主们送来米等物，说：“让沙弥们煮好后供养”，这对行托钵支者是允许的。如此，这三种食物，加上客食等四种，共为七种；它们与僧食等合计，则共有十四种食物。

Aṭṭhakathāyaṃ pana vihārabhattaṃ, aṭṭhakabhattaṃ, catukkabhattaṃ, guḷhakabhattanti aññānipi cattāri bhattāni vuttāni. Tattha vihārabhattaṃ nāma vihāre tatruppādabhattaṃ, taṃ saṅghabhattena gahitaṃ. Taṃ pana tissamahāvihāracittalapabbatādīsu paṭisambhidāpattehi khīṇāsavehi yathā piṇḍapātikānampi sakkā [Pg.107] hoti paribhuñjituṃ, tathā paṭiggahitattā tādisesu ṭhānesu piṇḍapātikānampi vaṭṭati. ‘‘Aṭṭhannaṃ bhikkhūnaṃ dema, catunnaṃ demā’’ti evaṃ dinnaṃ pana aṭṭhakabhattañceva catukkabhattañca; tampi bhikkhāvacanena dinnaṃ piṇḍapātikānaṃ vaṭṭati. Mahābhisaṅkhārikena atirasakapūvena pattaṃ pūretvā thaketvā dinnaṃ guḷhakabhattaṃ nāma. Imāni tīṇi salākabhattagatikāneva.

再者，在义注(aṭṭhakathā)中，还说到另外四种食物：寺院食(vihārabhatta)、八人食(aṭṭhakabhatta)、四人食(catukkabhatta)和隐匿食(guḷhakabhatta)。其中，所谓寺院食，是指在寺院内所产生的食物，它被包含在僧食中。再者，那食物，如在帝沙大寺(Tissamahāvihāra)、吉达拉山(Cittalapabbata)等地，因为是以连行托钵支者也能受用的方式，被证得无碍解的漏尽者们所接受，所以在那样的地方，对行托钵支者也是允许的。而如此布施：“我们布施给八位比丘”、“我们布施给四位”，即是八人食和四人食；此食若以“乞食”之名义布施，则对行托钵支者是允许的。以精心烹制的极美味糕饼装满钵后，盖上而布施的，名为隐匿食。这三种的规则与筹食相同。

Aparampi guḷakabhattaṃ nāma atthi, idhekacce manussā mahādhammasavanañca vihārapūjañca kāretvā sakalasaṅghassa dātuṃ na sakkomāti, ‘‘dve tīṇi bhikkhusatāni amhākaṃ bhikkhaṃ gaṇhantū’’ti bhikkhuparicchedajānanatthaṃ guḷake denti, idaṃ piṇḍapātikānampi vaṭṭati. Iti cīvarakkhandhake cīvarabhājanīyaṃ, imasmiṃ pana senāsanakkhandhake senāsanabhājanīyañceva piṇḍapātabhājanīyañca vuttaṃ.

复次，有名为“小丸食”者。于此，有些人在举办大法会与寺院供养后，心想：“我们无法供养全体僧伽”，于是请求：“愿两三百位比丘接受我们的食物”，为确定比丘的数量而分发小丸。此食亦许托钵者食用。如是，于《衣犍度》中已说衣物分配法，于此《卧具犍度》中则已说卧具分配法与食物分配法。

Gilānapaccayabhājanīyaṃ pana evaṃ veditabbaṃ – sappiādīsu bhesajjesu rājarājamahāmattā sappissa tāva kumbhasatampi kumbhasahassampi vihāraṃ pesenti, ghaṇṭiṃ paharitvā therāsanato paṭṭhāya gahitabhājanaṃ pūretvā dātabbaṃ, piṇḍapātikānampi vaṭṭati. Sace alasajātikā mahātherā pacchā āgacchanti, ‘‘bhante, vīsativassānaṃ diyyati, tumhākaṃ ṭhitikā atikkantā’’ti na vattabbā, ṭhitikaṃ ṭhapetvā tesaṃ datvā pacchā ṭhitikāya dātabbaṃ.

病缘资具的分配当如是了知：对于酥油等药品，国王与大臣们会向寺院送来百罐乃至千罐酥油。此时应敲钟，从长老座开始，将前来领取的器皿装满后分发，此亦许托钵者食用。若有性情懒惰的大长老后来才到，不应对他们说：“尊者，现正分发给二十腊的比丘，您的轮次已经过去了。”应暂停分配，先分给他们，之后再按顺序继续分配。

‘‘Asukavihāre bahu sappi uppanna’’nti sutvā yojanantaravihāratopi bhikkhū āgacchanti, sampattasampattānaṃ ṭhitaṭṭhānato paṭṭhāya dātabbaṃ. Asampattānampi upacārasīmaṃ paviṭṭhānaṃ antevāsikādīsu gaṇhantesu dātabbameva. ‘‘Bahiupacārasīmāya ṭhitānaṃ dethā’’ti vadanti, na dātabbaṃ. Sace pana upacārasīmaṃ okkantehi ekābaddhā hutvā attano vihāradvāre vā antovihāreyeva vā honti, parisāvasena vaḍḍhitā nāma sīmā hoti, tasmā dātabbaṃ. Saṅghanavakassa dinnepi pacchā āgatānaṃ dātabbameva. Dutiyabhāge pana therāsanaṃ āruḷhe pacchā āgatānaṃ paṭhamabhāgo na pāpuṇāti, dutiyabhāgato vassaggena dātabbaṃ. Upacārasīmaṃ pavisitvā yattha katthaci dinnaṃ hoti, sabbasannipātaṭṭhāneyeva bhājetabbaṃ.

听闻“某寺院获得大量酥油”，即便远在一由旬外寺院的比丘亦前来，应从已到达者所站之处开始分配。对于尚未到达分配处、但已进入近住区界(upacārasīmā)者，若其弟子等代为领取，亦应给予。若有人言：“请分给近住区界外之人”，则不应给予。然若界外之人与已入近住区界者相连不断，直至己寺之门或寺内，则此界限名为“因众扩大”，故应给予。即便已分至僧团中最年少者，后来之人亦应给予。但若分配进入第二轮，轮至长老座时，后来者则不得第一轮之份，应从第二轮中按其戒腊分给。若施主在近住区界内的任何地方作了布施，则应仅在僧众集会处进行分配。

Yasmiṃ vihāre dasa bhikkhū, daseva ca sappikumbhā diyyanti, ekekakumbhavaseneva bhājetabbaṃ. Eko sappikumbho hoti, dasa bhikkhūhi bhājetvā [Pg.108] gahetabbaṃ. Sace yathāṭhitaṃyeva ‘‘amhākaṃ pāpuṇātī’’ti gaṇhanti, duggahitaṃ; gatagataṭṭhāne saṅghikameva hoti. Kumbhaṃ pana āvajjetvā thālake thokaṃ sappiṃ katvā ‘‘idaṃ mahātherassa pāpuṇāti, avasesaṃ amhākaṃ pāpuṇātī’’ti vatvā tampi kumbheyeva ākiritvā yathicchitaṃ gahetvā gantuṃ vaṭṭati. Sace thinaṃ sappi hoti, lekhaṃ katvā ‘‘lekhato parabhāgo mahātherassa pāpuṇāti, avasesaṃ amhāka’’nti gahitampi suggahitaṃ, vuttaparicchedato ūnādhikesupi bhikkhūsu ca sappikumbhesu ca etenevupāyena bhājetabbaṃ.

若于某寺院有十位比丘，且布施了十罐酥油，应按每人一罐分配。若只有一罐酥油，则应由十位比丘平分后拿取。若他们只是按其原样认为“此属于我等”而拿取，则为不当拿取；无论带至何处，都仍是僧物。然而，可倾斜罐子，在盘中倒出少许酥油，说：“此属大长老，其余属我等。”说完后，再将其倒回罐中，然后可随意拿取而去。若酥油是凝固的，可划一道线，说：“线外部分属大长老，其余属我等。”如此拿取亦为妥善。当比丘或酥油罐的数量比前述为多或少时，也应以此法分配。

Sace paneko bhikkhu, ekopi kumbho hoti, ghaṇṭiṃ paharitvā ‘‘ayaṃ mayhaṃ pāpuṇātī’’tipi gahetuṃ vaṭṭati. ‘‘Ayaṃ paṭhamabhāgo mayhaṃ pāpuṇāti, ayaṃ dutiyabhāgo’’ti evaṃ thokaṃ thokampi pāpetuṃ vaṭṭati. Esa nayo navanītādīsupi. Yasmiṃ pana vippasanne tilatelādimhi lekhā na santiṭṭhati, taṃ uddharitvā bhājetabbaṃ. Siṅgiveramaricādibhesajjampi avasesapattathālakādisamaṇaparikkhāropi sabbo vuttānurūpeneva nayena suṭṭhu sallakkhetvā bhājetabboti.

再者，若只有一位比丘，也只有一个罐子，可敲钟后说：“此属于我”而拿取。说：“此第一份属于我，此第二份属于我”，如此逐份获取亦可。此法亦适用于生酥等物。又，于清澈的芝麻油等物上，划线无法存留，则应取出后分配。生姜、胡椒等药品，以及剩余的钵、盘等所有沙门资具，皆应依前述方法善加思量后分配。

Pāḷiṃ aṭṭhakathañceva, oloketvā vicakkhaṇo;

Saṅghike paccaye evaṃ, appamattova bhājayeti.

智者当审视，圣典与义注；如是分僧物，恒存不放逸。

Iti sabbākārena paccayabhājanīyakathā niṭṭhitā.

如是，资具分配论，以一切行相终。

Sammannitvā ṭhapitayāgubhājakādīhi bhājanīyaṭṭhānaṃ āgatamanussānaṃ anāpucchitvāva upaḍḍhabhāgo dātabbo, asammatehi pana apaloketvā dātabbo. Sammatena appamattakavissajjanakena bhikkhunā cīvarakammaṃ karontassa ‘‘sūciṃ dehī’’ti vadato ekā dīghā, ekā rassāti dve sūciyo dātabbā. ‘‘Avibhattaṃ saṅghikaṃ bhaṇḍa’’nti pucchitabbakiccaṃ natthi. Pipphalakatthikassa eko pipphalako, addhānakantāraṃ paṭipajjitukāmassa upāhanayugaḷaṃ, kāyabandhanatthikassa kāyabandhanaṃ, ‘‘aṃsabaddhako me jiṇṇo’’ti āgatassa aṃsabaddhako, parissāvanatthikassa parissāvanaṃ dātabbaṃ. Dhammakaraṇatthikassa dhammakaraṇo. Sace paṭako na hoti, dhammakaraṇo paṭakena saddhiṃ dātabbo. ‘‘Āgantukapaṭṭaṃ āropessāmī’’ti yācantassa [Pg.109] kusiyā ca aḍḍhakusiyā ca pahonakaṃ dātabbaṃ. ‘‘Maṇḍalaṃ nappahotī’’ti āgatassa maṇḍalaṃ ekaṃ dātabbaṃ, aḍḍhamaṇḍalāni dve dātabbāni. Dve maṇḍalāni yācantassa na dātabbāni. Anuvātaparibhaṇḍatthikassa ekassa cīvarassa pahonakaṃ dātabbaṃ. Sappinavanītādiatthikassa gilānassa ekaṃ bhesajjaṃ nāḷimattaṃ katvā tato tatiyakoṭṭhāso dātabbo. Evaṃ tīṇi divasāni datvā nāḷiyā paripuṇṇāya catutthadivasato paṭṭhāya saṅghaṃ pucchitvā dātabbaṃ. Guḷapiṇḍepi ekadivasaṃ tatiyabhāgo dātabbo. Evaṃ tīhi divasehi niṭṭhite piṇḍe tato paraṃ saṅghaṃ pucchitvā dātabbaṃ. Sesaṃ sabbattha uttānamevāti.

经同意而设置的粥食分配者等人，对来到分配处的在家人，不必询问僧团即可给予一半的份额；但未经同意者，则须告知僧团后方可给予。由经同意的、负责分发少量物品的比丘，对正在缝制衣而说“请给我针”者，应给予一长一短两根针。不必有“此是未分配的僧物”之问。需要小刀者，可给予一把小刀；欲行于长途险路者，可给予一双鞋履；需要腰带者，可给予腰带；前来言“我的肩带旧了”者，可给予肩带；需要滤水器者，可给予滤水器。需要滤筒(dhammakaraṇa)者，可给予滤筒。若无滤布，则应连同滤布一起给予滤筒。请求“我将铺设客座”者，应给予足够做一个大垫和一个半垫的布料。前来言“圆坐垫不够”者，应给予一个大圆坐垫或两个小圆坐垫。请求两个大圆坐垫者，不应给予。需要衣的镶边者，应给予足够一件衣所用的布料。生病的比丘需要酥油、生酥等药品，可取一那烂(nāḷi)量的一种药品，然后给予其三分之一。如此给予三日，当满一那烂量时，从第四日起，须询问僧团后方可给予。糖块也是如此，一日可给予三分之一。如此三日用完一块后，此后须询问僧团后方可给予。其余各处，其义自明。

Pakkhikabhattādikathā niṭṭhitā.

半月食等之论终。

Senāsanakkhandhakavaṇṇanā niṭṭhitā.

坐卧处犍度释义终。

7. Saṅghabhedakakkhandhakaṃ

7. 破僧犍度

Chasakyapabbajjākathā

六释迦出家记

330. Saṅghabhedakakkhandhake [Pg.110] abhiññātā abhiññātāti pākaṭā pākaṭā. Sakyakumārā nāma kāḷudāyippabhutayo dasa dūtā saddhiṃ parivārehi aññe ca bahū janā. Amhākanti amhesu; amhākaṃ kulatoti vā vuttaṃ hoti. Gharāvāsatthaṃ anusāsissāmīti gharāvāse yaṃ kattabbaṃ, taṃ jānāpessāmi. Udakaṃ ninnetabbanti yathā udakaṃ sabbaṭṭhāne samaṃ hoti, evaṃ kātabbaṃ. Niddhāpetabbanti tiṇāni uddharitabbāni. Bhusikā uddharāpetabbāti sukhumapalālamissadhaññā palālikā palāpetabbā. Opunāpetabbanti sukhumapalālaṃ apanetabbaṃ. Tvaññeva gharāvāsatthena upajānāhīti tvaññeva gharāvāsatthaṃ jānāhi. Ahaṃ tayā yathāsukhaṃ pabbajāhīti ettha ahaṃ tayā saddhiṃ pabbajissāmīti sahāyasinehena sahasā vattukāmo hutvā puna rajjasirilobhena parikaḍḍhiyamānahadayo ‘‘ahaṃ tayā’’ti ettakameva vatvā sesaṃ vattuṃ nāsakkhīti evamattho veditabbo.

330. 在《破僧犍度》中，他们是著名的、广为人知的人物：名为释迦族王子的，即黑优陀夷(Kāḷudāyī)等十位使者，连同随从及众多其他人。“我们的”是指在我们之中；或者说是“从我们的家族”。“我将教导在家生活之事”，即告知在家中应做之事。“应当引水”，意为应当使各处水位相同。“应当除草”，即应当拔除杂草。“应当筛去粗糠”，指应当去除混有细碎稻草的谷物之糠。“应当簸扬”，即应当去除细碎的稻草。“你当自知在家之事”，即你要自己了知在家之事。关于“我随你所乐出家”一句，此处是说，他本想出于朋友之情而立刻说“我将与你一同出家”，但又因贪恋王位的荣耀而心被牵引，只说了“我与你”，就说不出剩下的话了，其意义应如是理解。

331. Nippātitāti nikkhamitā. Mānassinoti mānassayino; mānanissitāti vuttaṃ hoti.

331. “已被遣出”(Nippātitā)意为“已使离去”(nikkhamitā)。“有慢者”(Mānassino)意为“以慢为依止者”(mānassayino)；或说“依止于慢”(mānanissitā)。

332. Yassantarato na santi kopāti tatiyamaggena samūhatattā yassa citte kopā na santi. Yasmā pana bhavoti sampatti, vibhavoti vipatti; tathā bhavoti vuḍḍhi, vibhavoti hāni; bhavoti sassataṃ, vibhavoti ucchedo; bhavoti puññaṃ, vibhavoti pāpaṃ; vibhavoti ca abhavoti ca atthato ekameva, tasmā itibhavābhavatañca vītivattoti ettha yā esā sampattivipattivuḍḍhihānisassatucchedapuññapāpavasena iti anekappakārā bhavābhavatā vuccati; catūhipi maggehi yathāsambhavaṃ tena tena nayena taṃ itibhavābhavatañca vītivattoti evamattho daṭṭhabbo. Nānubhavantīti na sampāpuṇanti; tassa dassanaṃ devānampi dullabhanti adhippāyo.

332. “其内无有嗔恚”，是因通过第三道已根除，故其心中无有嗔恚。又，所谓“有”(bhava)是成就，“无有”(vibhava)是毁坏；有是增长，无有是减损；有是常，无有是断；有是善业，无有是恶业；而“无有”(vibhava)与“非有”(abhava)在意义上是同一的。因此，在“超越了此有与非有”一句中，应作如是观：这里所说的“有与非有”，是指以成就与毁坏、增长与减损、常与断、善业与恶业等多种方式而论的“有与非有”；通过四道，以各自相应的方式超越了这些“有与非有”。“不感受”意为“不达到”；其旨趣是“即使是天神也难以得见他”。

333. Ahimekhalikāti ahiṃ kaṭiyaṃ bandhitvā. Ucchaṅgeti aṅke.

333. “蛇腰带”是：将蛇缠于腰间。“怀抱”是：置于怀中。

334. Sammannatīti [Pg.111] sammāneti. Yaṃ tumo karissatīti yaṃ so karissati.

334. “认可”即是尊敬。“彼将做”即是他将做。

Chasakyapabbajjākathā niṭṭhitā.

六释迦出家记终。

Pakāsanīyakammādikathā

宣告羯磨等事记

336. Kheḷāsakassāti ettha micchājīvena uppannapaccayā ariyehi vantabbā kheḷasadisā, tathārūpe paccaye ayaṃ ajjhoharatīti katvā kheḷāsakoti bhagavatā vutto.

336. “食唾者”：于此，由邪命而生的资具，犹如圣者所应吐出的唾沫；因为此人受用此等资具，故为世尊称为“食唾者”。

340. Patthaddhena kāyenāti potthakarūpasadisena niccalena kāyena.

340. “以僵硬之身”是：以如泥塑像般僵直不动的身体。

342. Mayaṃ kho bhaṇe rājañātakā nāmāti rājā amhe jānātīti rājañātakassa bhāvena attānaṃ ukkaṃsanto āha. Pahaṭṭhakaṇṇavāloti bandhane niccale katvā.

342. “我们可是被称为王之亲属的”是：国王认识我们，他以此王之亲属的身份自我标榜而说。“竖耳翘尾者”是：使绳索不动摇。

Dukkhañhi kuñjara nāgamāsadoti bho kuñjara buddhanāgaṃ āsādanaṃ vadhakacittena upagamanaṃ nāma dukkhaṃ. Nāgahatassāti buddhanāgaṃ ghātakassa.

“大象啊，冒犯龙象实是苦”是：喂，大象！所谓冒犯佛陀龙象，即是以杀害之心接近，是为苦。“伤害龙象者”是：杀害佛陀龙象者。

Paṭikuṭiyova osakkīti tathāgatābhimukhoyeva piṭṭhimehi pādehi avasakki. Alakkhikoti ettha na lakkhetīti alakkhiko; na jānātīti attho, ahaṃ pāpakammaṃ karomīti na jānāti. Na lakkhitabboti vā alakkhiko; na passitabboti attho.

“他倒退着离去”是：面朝如来，以脚背倒退。“不幸者”(alakkhika)：于此，“不注意”者为不幸者，意即“不知道”，不知道“我正在造作恶业”。或，“不应被注意”者为不幸者，意即“不应被看见”。

343. Tikabhojananti ettha tīhi janehi bhuñjitabbabhojanaṃ. Taṃ paññāpessāmīti taṃ anujānissāmi. Gaṇabhojane pana yathādhammo kāretabboti. Pañcavatthuyācanakathā saṅghādisesavaṇṇanāyaṃ vuttā. Kappanti āyukappaṃ. Brahmaṃ puññanti seṭṭhaṃ puññaṃ. Kappaṃ saggamhīti āyukappameva.

343. “三人食”：于此，指可由三人共食的食物。“我将制定它”是：我将允许它。但在“众食”的情况下，则应如法而行。关于请求五事的讨论，已在僧残的释义中说过。“一劫”是：一寿量劫。“梵福”是：最胜的福德。“在天上一劫”是：整整一寿量劫。

Pakāsanīyakammādikathā niṭṭhitā.

宣告羯磨等事记终。

Saṅghabhedakakathā

破僧事记

344. Atha kho devadatto saṅghaṃ bhinditvāti so kira evaṃ salākaṃ gāhetvā tattheva āveṇikaṃ uposathaṃ katvā gato, tenetaṃ vuttaṃ.

344. “提婆达多分裂僧团后”是：据说他就是这样令人拿取筹签，并在那里举行了单独的布萨，然后离去，因此这么说。

345. Piṭṭhi [Pg.112] me āgilāyatīti ciranisajjāya vedanābhibhūtā bādhati. Tamahaṃ āyamissāmīti taṃ ahaṃ pasāressāmi. Ādesanāpāṭihāriyānusāsanī nāma ‘‘evampi te mano, tathāpi te mano’’ti evaṃ parassa cittaṃ jānitvā tadanurūpā dhammadesanā.

345. “我背痛”：因久坐而被感受所压迫，感到疼痛。“我将伸展它”：即我将伸长它。所谓“他心示导之教诫”，是指像“你的心是这样，你的心也是那样”这样，在了解他人之心后，给予相应的说法。

346. Mamānukubbanti mamānukiriyaṃ kurumāno. Kapaṇoti dukkhito. Mahāvarāhassāti mahānāgassa. Mahiṃ vikubbatoti pathaviṃ padālentassa. Bhisaṃ ghasamānassāti bhisaṃ khādantassa. Nadīsu jaggatoti ettha so kira hatthināgo sāyanhasamayaṃ taṃ nadināmakaṃ pokkharaṇiṃ ogāhetvā kilanto sabbarattiṃ vītināmesi, jālikaṃ karoti, tena vuttaṃ ‘‘nadīsu jaggato’’ti.

346. “模仿我者”：即模仿我所行。“悲惨者”：即痛苦者。“大野猪的”：即大龙象的。“撼动大地者”：即劈开大地者。“食莲藕者”：即吃莲藕者。“于诸河中警醒者”：于此，据说那头象王在傍晚时分进入名为“河”(Nadī)的莲池中嬉戏，度过整夜，其往来游走犹如织网，因此说“于诸河中警醒”。

347. Sutāti sotā. Asandiddho ca akkhātīti nissandeho hutvā akkhāti anusandhivasena yojetvā yojetvā.

347. “听闻者”：即听者。“并且无疑惑地解说”：即成为无疑者，前后贯通地加以组合解说。

350. Apāye nibbattissatīti āpāyiko. Evaṃ nerayiko. Kappaṃ ṭhassatīti kappaṭṭho. Idāni buddhasahassenāpi tikicchituṃ na sakkāti atekiccho.

350. “将投生于恶趣”，故为“堕恶趣者”。同理，“堕地狱者”。“将住留一劫”，故为“住劫者”。“如今纵有千佛亦不可治”，故为“不可治者”。

Mā jātu koci lokasminti mā kadācipi koci satto lokasmiṃ. Udapajjathāti upapajjatha. Jalaṃva yasasā aṭṭhāti yasasā jalanto viya ṭhito. Devadattoti me sutanti ‘‘īdiso devadatto’’ti bhagavatā sutampi atthi, tadeva gahetvā idaṃ vuttaṃ. So pamādamanuciṇṇoti ettha pamādaṃ anucinātīti anuciṇṇo, pamādo appahīnoti attho. Āsajja nanti pāpakena cittena patvā, visosetvāti vā attho. Avīcinirayaṃ pattoti idaṃ pana āsīsāyaṃ atītavacanaṃ. Bhesmāti bhayānako.

“愿世间任何（有情）绝不”：即任何有情在世间任何时候都不要。“生起”：即投生。“凭声誉而立如燃烧”：即凭声誉而立，犹如燃烧。“我曾听闻提婆达多”：世尊也曾听闻“提婆达多是这样的人”，正是依据此点而说了这话。“他惯于放逸”：于此，“惯于”是指积集放逸，意即放逸未被舍断。“冒犯他”：即以恶意接近，或意为“使其枯竭”。“已至无间地狱”：此句是以过去时态作出的确言。“恐怖的”：即骇人的。

Saṅghabhedakakathā niṭṭhitā.

破僧者论终。

Upālipañhākathā

优波离问论

351. Ekato upāli ekoti dhammavādipakkhe eko. Ekato dveti adhammavādipakkhe dve. Catuttho anussāvetīti saṅghaṃ bhindissāmīti adhammavādicatuttho [Pg.113] hutvā anussāveti; anunayanto sāveti ‘‘na tumhākaṃyeva narakabhayaṃ atthi, amhākampi atthi, na amhākaṃ avīcimaggo pihito, na mayaṃ akusalā na bhāyāma. Yadi hi ayaṃ adhammo avinayo asatthusāsanaṃ vā bhaveyya, na mayaṃ gaṇheyyāmā’’tiādinā nayena ‘‘adhammaṃ dhammo’’ti evaṃ aṭṭhārasa bhedakaravatthūni bodhetīti attho. Salākaṃ gāhetīti evaṃ anussāvetvā pana ‘‘idaṃ gaṇhatha, idaṃ rocethā’’ti vadanto salākaṃ gāheti.

351. 优波离，“一边一人”，是指在如法派一方有一人。“一边两人”，是指在不如法派一方有两人。“第四人令听闻”，是指想“我将分裂僧伽”后，作为不如法派的第四人，他劝导并令众人听闻。他劝诱地说道：“并非只有你们有地狱之惧，我们也有；我们通往无间地狱(Avīci)的道路并未被堵塞，我们不畏惧不善。如果这确实是非法、非律、非导师之教，我们就不会接受。”他以此等方式，宣说“非法为法”等十八种导致分裂的事情，此为其义。“令人取筹”，是指如此劝导宣说后，又说：“请接受此，请认同此”，并令人拿取筹码。

Ekato upāli dve hontītiādīsupi eseva nayo. Evaṃ kho upāli saṅgharāji ceva hoti saṅghabhedo cāti evaṃ hoti; na pana ettāvatā saṅgho bhinno hoti.

优波离，在“一边是二”等句中，道理也是如此。优波离，如此便有了僧伽的裂痕与僧伽的破裂；然而，仅凭此举，僧伽尚未破裂。

Bhikkhu kho upāli pakatatto samānasaṃvāsako samānasīmāyaṃ ṭhito saṅghaṃ bhindatīti ettha siyā evaṃ ‘‘devadatto kathaṃ pakatatto’’ti. Kathaṃ tāva na pakatatto, rañño ghātāpitattā ruhiruppādassa ca katattāti? Tattha vadāma – āṇattiyā tāva viraddhattā rañño ghātāpanaṃ natthi. ‘‘Tena hi tvaṃ, kumāra, pitaraṃ hantvā rājā hohi, ahaṃ bhagavantaṃ hantvā buddho bhavissāmī’’ti evañhi tassa āṇatti. Kumāro pana rājā hutvā pacchā pitaraṃ māresi; evaṃ tāva āṇattiyā viraddhattā rañño ghātāpanaṃ natthi. Ruhiruppāde pana katamatteyeva ruhiruppādapaccayā bhagavatā abhabbatā na vuttā, na ca sakkā bhagavato vacanaṃ vināyeva tassa abhabbatā āropetuṃ.

优波离，关于“比丘是正常身份者、同一住处者、住于同一界者，他分裂僧伽”，于此可能会有这样的疑问：“提婆达多如何是正常身份者呢？”他如何不是正常身份者呢？因为他曾教唆杀害国王，并使佛陀出血？对此我们说：首先，由于指令被违背，故无教唆杀害国王之事。“那么，王子，你杀父为王，我杀世尊为佛。”他的指令确实如此。然而王子成为国王后才杀害其父；因此，首先由于指令被违背，故无教唆杀害国王之事。至于使佛陀出血，仅因造作本身，世尊并未宣说他因此而不具资格；亦不能在无世尊言教的情况下，擅自将不具资格强加于他。

‘‘Ruhiruppādako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo’’ti –

“诸比丘，出佛身血者，未受具足戒者不应令其受具足戒，已受具足戒者应予摈除。”

Idaṃ pana bhagavatā saṅghabhedato pacchā vuttaṃ, tasmā pakatatteneva tena saṅgho bhinnoti.

再者，此乃世尊于分裂僧伽后所说，是故，彼是在正常状态下分裂僧伽的。

Adhammaṃ dhammoti dīpentītiādīsu aṭṭhārasasu bhedakaravatthūsu suttantapariyāyena tāva dasa kusalakammapathā dhammo, dasa akusalakammapathā adhammo. Tathā cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti sattatiṃsa bodhipakkhiyadhammā dhammo nāma; tayo satipaṭṭhānā[Pg.114], tayo sammappadhānā, tayo iddhipādā, cha indriyāni, cha balāni, aṭṭha bojjhaṅgā, navaṅgiko maggoti ca cattāro upādānā, pañca nīvaraṇā, satta anusayā, aṭṭha micchattāti ca ayaṃ adhammo.

在“示非法为法”等十八种破僧事中，首先，依经教法，十善业道是法，十不善业道是非法。同样地，四念处、四正勤、四神足、五根、五力、七觉支、八圣道，此三十七菩提分法名为法；而三念处、三正勤、三神足、六根、六力、八觉支、九支道，以及四取、五盖、七随眠、八邪性，此等为非法。

Tattha yaṃkiñci ekaṃ adhammakoṭṭhāsaṃ gahetvā ‘‘imaṃ adhammaṃ dhammoti karissāma; evaṃ amhākaṃ ācariyakulaṃ nissāya niyyānikaṃ bhavissati, mayañca loke pākaṭā bhavissāmā’’ti taṃ adhammaṃ ‘‘dhammo aya’’nti kathayantā adhammaṃ dhammoti dīpenti nāma. Tatheva dhammakoṭṭhāsesu ca ekaṃ gahetvā ayaṃ adhammoti kathentā dhammaṃ adhammoti dīpenti nāma. Vinayapariyāyena pana bhūtena vatthunā codetvā sāretvā yathāpaṭiññāya kātabbaṃ kammaṃ dhammo nāma, abhūtena vatthunā acodetvā asāretvā apaṭiññāya kātabbaṃ kammaṃ adhammo nāma.

于彼等中，执取任何一非法部分而思：“我等将以此非法为法；如是，我等之师承将能导向出离，我等亦将于世间显赫。”如是宣说彼非法为“此是法”者，名为示非法为法。同样地，于诸法部分中，执取其一而说“此为非法”者，名为示法为非法。再者，依律教法，以真实事，加以诘问，令其忆念，依其承认而应作之羯磨，名为法；以不实事，不加诘问，不令忆念，不依承认而应作之羯磨，名为非法。

Suttantapariyāyena rāgavinayo dosavinayo mohavinayo saṃvaro pahānaṃ paṭisaṅkhāti ayaṃ vinayo nāma, rāgādīnaṃ avinayo asaṃvaro appahānaṃ appaṭisaṅkhāti ayaṃ avinayo nāma. Vinayapariyāyena vatthusampatti ñattisampatti anussāvanasampatti sīmāsampatti parisāsampattīti ayaṃ vinayo nāma, vatthuvipatti…pe… parisāvipattīti ayaṃ avinayo nāma.

依经教法，调伏贪、调伏瞋、调伏痴，以及防护、断除、省察，此名为律；不调伏贪等，以及不防护、不断除、不省察，此名为非律。依律教法，事圆满、白圆满、宣告圆满、界圆满、众圆满，此名为律；事不圆满……乃至众不圆满，此名为非律。

Suttantapariyāyena cattāro satipaṭṭhānā… aṭṭhaṅgiko maggoti idaṃ bhāsitaṃ lapitaṃ tathāgatena; tayo satipaṭṭhānā, tayo sammappadhānā, tayo iddhipādā, cha indriyāni, cha balāni, aṭṭha bojjhaṅgā, navaṅgiko maggoti idaṃ abhāsitaṃ alapitaṃ tathāgatena. Vinayapariyāyena cattāro pārājikā, terasa saṅghādisesā, dve aniyatā, tiṃsa nissaggiyā pācittiyāti idaṃ bhāsitaṃ lapitaṃ tathāgatena; tayo pārājikā, cuddasa saṅghādisesā, tayo aniyatā, ekattiṃsa nissaggiyā pācittiyāti idaṃ abhāsitaṃ alapitaṃ tathāgatena.

依经藏之法门，四念处……八支道，此乃如来所说、所宣；三念处、三正勤、三神足、六根、六力、八觉支、九支道，此非如来所说、所宣。依律藏之法门，四波罗夷、十三僧残、二不定法、三十尼萨耆波逸提，此乃如来所说、所宣；三波罗夷、十四僧残、三不定法、三十一尼萨耆波逸提，此非如来所说、所宣。

Suttantapariyāyena devasikaṃ phalasamāpattisamāpajjanaṃ, mahākaruṇāsamāpattisamāpajjanaṃ, buddhacakkhunā lokavolokanaṃ, aṭṭhuppattivasena suttantadesanā, jātakakathāti idaṃ āciṇṇaṃ; na devasikaṃ phalasamāpattisamāpajjanaṃ…pe… na jātakakathāti idaṃ anāciṇṇaṃ. Vinayapariyāyena nimantitassa [Pg.115] vassāvāsaṃ vasitvā apaloketvā cāriyapakkamanaṃ, pavāretvā cāriyapakkamanaṃ, āgantukehi saddhiṃ paṭhamaṃ paṭisanthārakaraṇanti idaṃ āciṇṇaṃ; tasseva āciṇṇassa akaraṇaṃ anāciṇṇaṃ nāma.

依经藏之法门，每日入果定、入大悲定、以佛眼观察世间、依事缘宣说经教、讲述本生故事，此为常行；不每日入果定……乃至不讲述本生故事，此为非常行。依律藏之法门，受邀安居后告辞而行、自恣后而行、首先与来访者进行友好问候，此为常行；不作此常行，名为非常行。

Suttantapariyāyena cattāro satipaṭṭhānā…pe… aṭṭhaṅgiko maggoti idaṃ paññattaṃ nāma; tayo satipaṭṭhānā…pe… navaṅgiko maggoti idaṃ apaññattaṃ nāma. Vinayapariyāyena cattāro pārājikā…pe… tiṃsa nissaggiyā pācittiyāti idaṃ paññattaṃ nāma; tayo pārājikā…pe… ekattiṃsa nissaggiyā pācittiyāti idaṃ apaññattaṃ nāma.

依经藏之法门，四念处……八支道，此名为已制定；三念处……九支道，此名为未制定。依律藏之法门，四波罗夷……三十尼萨耆波逸提，此名为已制定；三波罗夷……三十一尼萨耆波逸提，此名为未制定。

‘‘Anāpatti ajānantassa, atheyyacittassa, na maraṇādhippāyassa, anullapanādhippāyassa, na mocanādhippāyassā’’ti tattha tattha vuttā anāpatti anāpatti nāma. ‘‘Jānantassa, theyyacittassā’’tiādinā nayena vuttā āpatti āpatti nāma. Pañcāpattikkhandhā lahukāpatti nāma, dve āpattikkhandhā garukāpatti nāma. Cha āpattikkhandhā sāvasesāpatti nāma, eko pārājikāpattikkhandho anavasesāpatti nāma. Dve āpattikkhandhā duṭṭhullāpatti nāma, pañcāpattikkhandhā aduṭṭhullāpatti nāma.

“不知者无犯，无盗心者无犯，无杀意者无犯，无夸大意图者无犯，无释放意图者无犯”，于彼彼处所说之无犯，名为无犯。“知者，有盗心者”等以此方式所说之犯，名为犯。五犯聚名为轻犯，二犯聚名为重犯。六犯聚名为有余犯，一波罗夷犯聚名为无余犯。二犯聚名为粗罪，五犯聚名为非粗罪。

Purimanayeneva panettha vuttappakāraṃ dhammaṃ ‘‘adhammo aya’’nti kathayantā ‘‘dhammaṃ adhammo’’ti dīpenti nāma. Avinayaṃ ‘‘vinayo aya’’nti…pe… aduṭṭhullāpattiṃ ‘‘duṭṭhullāpatti aya’’nti kathayantā ‘‘aduṭṭhullāpattiṃ duṭṭhullāpattī’’ti dīpenti nāma. Evaṃ ‘‘adhammaṃ dhammo’’ti vā…pe… ‘‘aduṭṭhullāpattiṃ duṭṭhullāpattī’’ti vā dīpetvā pakkhaṃ labhitvā catunnaṃ saṅghakammānaṃ aññataraṃ saṅghakammaṃ ekasīmāyaṃ visuṃ karontehi saṅgho bhinno nāma hoti. Tena vuttaṃ – ‘‘te imehi aṭṭhārasahi vatthūhi apakassantī’’tiādi.

于此，依前例，将已说之法宣说为“此为非法”者，即是将法开示为非法；将非律宣说为“此为律”……乃至将非粗罪宣说为“此为粗罪”者，即是将非粗罪开示为粗罪。同样地，或将“非法”开示为“法”……乃至或将“非粗罪”开示为“粗罪”，获得派别后，于同一界内分别行四种僧伽羯磨中之任何一种，僧伽即名为被分裂。是故世尊说：“彼等以此十八事而分裂”等。

Tattha apakassantīti parisaṃ ākaḍḍhanti, vijaṭenti, ekamantaṃ ussārenti ca. Avapakāsantīti ati viya pakāsenti yathā visaṃsaṭṭhāva honti, evaṃ karonti. Āveninti visuṃ. Ettāvatā kho upāli saṅgho bhinno hotīti evaṃ aṭṭhārasasu bhedakaravatthūsu yaṃkiñci ekampi vatthuṃ dīpetvā tena tena kāraṇena ‘‘imaṃ gaṇhatha, imaṃ rocethā’’ti saññāpetvā salākaṃ gāhāpetvā visuṃ saṅghakamme kate saṅgho bhinno hoti. Parivāre [Pg.116] pana ‘‘pañcahi upāli ākārehi saṅgho bhijjatī’’tiādi vuttaṃ, tassa iminā idha vuttena saṅghabhedalakkhaṇena atthato nānākaraṇaṃ natthi. Taṃ panassa nānākaraṇābhāvaṃ tattheva pakāsayissāma. Sesaṃ sabbattha uttānamevāti.

于此，“引离”(apakassantīti)是指拉拢、分化僧众，并将其排挤到一边。“过分宣说”(avapakāsantīti)是指过分地宣说，以致他们变得不相混杂，如此行事。“分别”(āveninti)即是单独。所谓“优波离，到此程度，僧团即已分裂”，是指在十八种分裂僧团之事中，只要宣说其中任何一事，并以各种理由说服“接受此，喜爱此”，然后让他们拿筹，单独举行僧伽羯磨，僧团即告分裂。然而在《附随》(Parivāra)中说：“优波离，僧团以五种方式分裂”等等，此与此处所说的僧团分裂之相，在义理上并无差异。我们将在彼处阐明其无差别之处。其余各处皆是显而易见的。

Upālipañhākathā niṭṭhitā.

优波离问论终。

Saṅghabhedakakkhandhakavaṇṇanā niṭṭhitā.

僧团分裂犍度释义终。

8. Vattakkhandhakaṃ

8. 行仪犍度

Āgantukavattakathā

客比丘行仪说

357. Vattakkhandhake [Pg.117] idāni ārāmaṃ pavisissāmīti iminā upacārasīmasamīpaṃ dasseti; tasmā upacārasīmaṃ patvā upāhanāomuñcanādi sabbaṃ kātabbaṃ. Gahetvāti upāhanadaṇḍakena gahetvā. Paṭikkamantīti sannipatanti. Vissajjetabbanti pattharitabbaṃ. Gocaro pucchitabboti ‘‘gocaragāmo āsanne udāhu dūre, kālasseva piṇḍāya caritabbaṃ udāhu divā’’ti evaṃ bhikkhācāro pucchitabbo. Agocaro nāma micchādiṭṭhikānaṃ vā gāmo paricchinnabhikkho vā gāmo; yattha ekassa vā dvinnaṃ vā bhikkhā diyyati, sopi pucchitabbo. Pānīyaṃ pucchitabbanti ‘‘kiṃ imissā pokkharaṇiyā pānīyaṃyeva pivanti, nahānādiparibhogampi karontī’’ti evaṃ pānīyañceva paribhojanīyañca pucchitabbaṃ. Kesuci ṭhānesu vāḷamigā vā amanussā vā honti, tasmā ‘‘kaṃ kālaṃ pavisitabbaṃ, kaṃ kālaṃ nikkhamitabba’’nti pucchitabbaṃ.

357. 在《行犍度》(Vattakkhandhaka)中，“我现在将进入寺院”这句话显示了近住区(upacārasīma)的附近；因此，到达近住区后，应当做完脱鞋等一切事务。“拿着”(gahetvā)是指用鞋杖拿着。“返回”(paṭikkamantīti)是指集合。“应当散开”(vissajjetabbanti)是指应当铺开。应当询问行乞处所(gocaro)——“行乞村是近是远？是应清晨去乞食还是白天去？”应当如此询问行乞之事。所谓非行乞处所(agocaro)，是指邪见者的村庄，或食物有限的村庄，即在那里只向一两位比丘布施食物，此事也应当询问。应当询问水(pānīyaṃ)——“这个池塘的水只是用来喝，还是也用于沐浴等？”应当如此询问饮用水和生活用水。在某些地方有猛兽或非人，因此应当询问“什么时间可以进入，什么时间应当出来？”

Bahi ṭhitenāti bahi nikkhamantassa ahino vā amanussassa vā maggaṃ datvā ṭhitena nilloketabbo. Sace ussahati sodhetabboti yadi sakkoti, sabbo vihāro sodhetabbo. Asakkontena attano vasanokāso jaggitabbo. Sabbaṃ sodhetuṃ sakkontassa pana dassite vihārasodhanavatte vinicchayo mahākhandhake vuttanayeneva veditabbo.

“站在外面”是指为正在出去的蛇或非人让路后，站立观察。“若努力，则应清扫”是指如果能够做到，就应当清扫整个寺院。如果不能做到，则应当照管好自己居住的地方。至于能够清扫全部的人，关于所示清扫寺院之行仪的决择，应依照《大犍度》中所说的方法来理解。

Āgantukavattakathā niṭṭhitā.

客比丘行仪说终。

Āvāsikavattakathā

常住比丘行仪说

359. Āvāsikavatte – āsanaṃ paññapetabbanti evamādi sabbaṃ vuḍḍhatare āgate cīvarakammaṃ vā navakammaṃ vā ṭhapetvāpi kātabbaṃ. Cetiyaṅgaṇaṃ sammajjantena sammajjaniṃ nikkhipitvā tassa vattaṃ kātuṃ ārabhitabbaṃ. Paṇḍito hi [Pg.118] āgantuko ‘‘sammajjāhi tāva cetiyaṅgaṇa’’nti vakkhati. Gilānabhesajjaṃ karontena pana sace nātiāturo gilāno hoti, bhesajjaṃ akatvā vattameva kātabbaṃ. Mahāgilānassa pana bhesajjameva kātabbaṃ. Paṇḍito hi āgantuko ‘‘karohi tāva bhesajja’’nti vakkhati. Pānīyena pucchantena sace sakiṃ ānītaṃ pānīyaṃ sabbaṃ pivati, ‘‘puna ānemī’’ti pucchitabboyeva. Apica bījanenapi bījitabbo, bījantena sakiṃ pādapiṭṭhiyaṃ bījitvā sakiṃ majjhe sakiṃ sīse bījitabbaṃ, ‘‘alaṃ hotū’’ti vuttena tato mandataraṃ bījitabbaṃ. Puna ‘‘ala’’nti vuttena tato mandataraṃ bījitabbaṃ. Tatiyavāraṃ vuttena bījanī ṭhapetabbā. Pādāpissa dhovitabbā, dhovitvā sace attano telaṃ atthi, tena makkhetabbā. No ce atthi, tassa santakena makkhetabbā. Upāhanāpuñchanaṃ pana attano rucivasena kātabbaṃ. Teneva hettha ‘‘sace ussahatī’’ti vuttaṃ. Tasmā upāhanā apuñchantassāpi anāpatti. ‘‘Kattha mayhaṃ senāsanaṃ pāpuṇātī’’ti pucchitena senāsanaṃ paññapetabbaṃ, ‘‘etaṃ tumhākaṃ senāsanaṃ pāpuṇātī’’ti evaṃ ācikkhitabbanti attho. Papphoṭetvā hi pattharituṃ pana vaṭṭatiyeva.

359. 住处比丘的义务——当有上座比丘到来时，铺设座位等一切事宜，即使正在做衣作或新工作，也应放下而先行。正在清扫塔院者，应放下扫帚，开始为他行义务。有智慧的客僧自会说：“请先清扫塔院。”又，正在为病人制药时，如果病人病得不重，则应不做药而先行义务。但若是重病者，则应先制药。有智慧的客僧自会说：“请先制药。”以饮水询问时，如果一次拿来的水他全部喝完，则应再问：“要再拿来吗？”此外，也应用扇为他扇风。扇风时，应先在脚背扇一次，再在中间扇一次，在头部扇一次。当他说“够了”时，应扇得更轻缓些。再次说“够了”时，应扇得更轻缓。第三次说时，则应放下扇子。也应为他洗脚。洗后，若自己有油，应用那油为他涂抹；若没有，则应用他自己的油涂抹。至于擦拭鞋履，则可随自己的意愿而行。因此，此处说“如果他乐意”。所以，即使不擦拭鞋履也无罪。当被问及“我的床座在何处？”时，应为他铺设床座，并告知：“这是您的床座。”抖净后再铺开（卧具）也是适宜的。

Navakassa vatte – pānīyaṃ ācikkhitabbanti ‘‘etaṃ pānīyaṃ gahetvā pivāhī’’ti ācikkhitabbaṃ. Paribhojanīyepi eseva nayo. Sesaṃ purimasadisameva. Mahāāvāsepi attano santikaṃ sampattassa āgantukassa vattaṃ akātuṃ na labhati.

对新学比丘的义务——应告知饮用水：“这是饮用水，请取而饮用。”对日用水也是同样的方法。其余的都与前述相同。即使在大寺院中，对来到自己身边的客僧，也不得不履行义务。

Āvāsikavattakathā niṭṭhitā.

住处比丘义务论终。

Gamikavattakathā

行旅比丘义务论

360. Gamikavattesu dārubhaṇḍanti senāsanakkhandhake vuttaṃ mañcapīṭhādi. Mattikābhaṇḍampi rajanabhājanādi sabbaṃ tattha vuttappabhedameva. Taṃ sabbaṃ aggisālāya vā aññatarasmiṃ vā guttaṭṭhāne paṭisāmetvā gantabbaṃ. Anovassake pabbhārepi ṭhapetuṃ vaṭṭati. Senāsanaṃ āpucchitabbanti ettha yaṃ pāsāṇapiṭṭhiyaṃ vā pāsāṇatthambhesu vā katasenāsanaṃ, yattha upacikā nārohanti, taṃ anāpucchantassāpi anāpatti. Catūsu pāsāṇakesūtiādi upacikānaṃ uppattiṭṭhāne paṇṇasālādisenāsane kattabbākāradassanatthaṃ vuttaṃ. Appeva nāma aṅgānipi seseyyunti ayaṃ ajjhokāse ṭhapitamhi ānisaṃso. Ovassakagehe pana tiṇesu ca mattikāpiṇḍesu ca upari patantesu mañcapīṭhānaṃ aṅgānipi vinassanti.

360. 在行旅比丘的义务中，木器，即《卧具犍度》中所说的床、凳等。陶器亦然，即彼处所说的染缸等一切种类。应将所有这些物品收拾好，存放于火房或其它安全之处后，方可离去。亦可放置于不为雨淋之岩棚。关于“应告别卧具”：此处若卧具建于石板平台或石柱之上，白蚁无法攀爬，则不告别亦无犯。“于四块石头上”等语，是为开示在白蚁滋生之处，如叶茅屋等卧具中，应作之事而说。“愿其支分尚能存留”，此为置于露天之利益。然而，在漏雨屋中，若茅草与泥块从上方掉落，则床、凳的支分亦会损坏。

Gamikavattakathā niṭṭhitā.

行旅比丘义务论终。

Anumodanavattakathā

随喜义务论

362. Anumodanavatthusmiṃ [Pg.119] iddhaṃ ahosīti sampannaṃ ahosi. Catūhi pañcahīti saṅghattherena anumodanatthāya nisinne heṭṭhā paṭipāṭiyā catūhi nisīditabbaṃ. Anuthere nisinne mahātherena ca heṭṭhā ca tīhi nisīditabbaṃ. Pañcame nisinne upari catūhi nisīditabbaṃ. Saṅghattherena heṭṭhā daharabhikkhusmiṃ ajjhiṭṭhepi saṅghattherato paṭṭhāya catūhi nisīditabbameva. Sace pana anumodako bhikkhu ‘‘gacchatha bhante, āgametabbakiccaṃ natthī’’ti vadati, gantuṃ vaṭṭati. Mahātherena ‘‘gacchāma āvuso’’ti vutte ‘‘gacchathā’’ti vadati, evampi vaṭṭati. ‘‘Bahigāme āgamessāmā’’ti ābhogaṃ katvāpi bahigāmaṃ gantvā attano nissitake ‘‘tumhe tassa āgamanaṃ āgamethā’’ti vatvāpi gantuṃ vaṭṭatiyeva. Sace pana manussā attano rucikena ekena anumodanaṃ kārenti, neva tassa anumodato āpatti, na mahātherassa bhāro hoti. Upanisinnakathāyameva hi manussesu kathāpentesu mahāthero āpucchitabbo, mahātherena ca anumodanāya ajjhiṭṭhova āgametabboti idamettha lakkhaṇaṃ. Vaccitoti sañjātavacco; vaccapīḷitoti adhippāyo.

362. 于随喜事中，“已丰裕”(iddhaṃ ahosi)者，谓已圆满。“以四或五”者，谓僧上座祝颂时，其下方应有四人次第而坐。若由次上座祝颂，则大上座及其下方的三人应坐。若由第五人祝颂，则其上方的四人应坐。纵使僧上座已嘱咐其下方的年少比丘，亦应从僧上座开始，四人安坐。若行随喜的比丘言：“诸位尊者，请去吧，无须等待之事。”则可离去。若大上座言：“贤友，我等去吧。”彼答言：“请去吧。”如是亦可。或作意：“我等于村外等候。”而后前往村外，对其弟子言：“汝等候彼之到来。”言毕离去，亦可。若俗人依自己所喜，使一人行随喜，则彼行随喜者无犯，大上座亦无责任。诚然，唯于近坐说法时，俗人使之说法，方应禀告大上座；而大上座所嘱咐行随喜者，方应被等待。此乃此处之规定。“欲便”(vaccoti)者，谓已生便意；此即“为便所迫”(vaccapīḷito)之义。

Anumodanavattakathā niṭṭhitā.

随喜行仪解说终。

Bhattaggavattakathā

食堂行仪解说

364. Bhattaggavatte ‘‘antogāmo vā hotu vihāro vā, manussānaṃ parivesanaṭṭhānaṃ gacchantena cīvaraṃ pārupitvā kāyabandhanaṃ bandhanameva vaṭṭatī’’ti aṭṭhakathāsu vuttaṃ. Na there bhikkhū anupakhajjāti there bhikkhū atiallīyitvā na nisīditabbaṃ. Sace mahātherassa nisinnāsanena samakaṃ āsanaṃ hoti, bahūsu āsanesu sati ekaṃ dve āsanāni ṭhapetvā nisīditabbaṃ. Bhikkhū gaṇetvā paññattāsanesu anisīditvā mahātherena nisīdāti vuttena nisīditabbaṃ. No ce mahāthero vadati, ‘‘idaṃ, bhante, āsanaṃ ucca’’nti vattabbaṃ. ‘‘Nisīdā’’ti vutte nisīditabbaṃ. Sace pana evaṃ āpucchitepi na vadati, nisīdantassa anāpatti; mahātherasseva āpatti. Navako hi evarūpe āsane anāpucchā nisīdanto āpajjati, thero āpucchite ananujānanto. Na saṅghāṭiṃ ottharitvāti na saṅghāṭiṃ avattharitvā nisīditabbaṃ.

364. 于《义注》中说：“无论是在村内或是在寺院，去到人们供食之处时，理应披好衣，系好腰带。”不应侵越长老比丘，即不应过于紧贴长老比丘而坐。如果座位与大长老的座位同高，在有许多座位时，应空出一两个座位后再坐。在为比丘计数后铺设的座位上，不应先坐，而应在大长老说“请坐”后才坐。如果大长老不说话，应说：“尊者，此座高。”当他说了“请坐”后才可坐。但如果这样请示后他仍然不说话，坐下者无犯，过失仅在于大长老。因为新学比丘于此等座位未经请示而坐，则有犯；长老在被请示后不予允许，亦有犯。“不铺开僧伽梨”意即不应铺开僧伽梨而坐。

Ubhohi [Pg.120] hatthehīti pattadhovanaudakaṃ sandhāya vuttaṃ. Dakkhiṇodakaṃ pana purato ādhārake pattaṃ ṭhapetvā gahetabbaṃ. Sādhukanti udakasaddaṃ akarontena.

“用双手”是指洗钵水而言。至于献净水，则应将钵放在前面的承托物上再领受。“妥善地”是指不发出水声。

Sūpassa okāsoti yathā sūpassa okāso hoti; evaṃ mattāya odano gaṇhitabboti attho. Samakaṃ sampādehīti idaṃ na kevalaṃ sappiādīsuyeva odanepi vattabbaṃ. Sappiādīsu pana yaṃ appaṃ hoti ekassa vā dvinnaṃ vā anurūpakaṃ, taṃ sabbesaṃ samakaṃ sampādehīti vutte manussānaṃ vihasā hoti, tasmā tādisaṃ sakiṃ vā dvikkhattuṃ vā gahetvā sesaṃ na gahetabbaṃ.

“为菜肴留出空间”，其义为：应以适量为度领受饭食，以便为菜肴留出空间。“请均等分配”此语，不仅适用于酥油等物，亦适用于饭食。但若酥油等物量少，仅够一两人食用，若说“请为所有人均等分配”，则会令施主为难，是故此等食物取一两次后，其余便不应再取。

Na tāva therena bhuñjitabbanti idaṃ yaṃ paricchinnabhikkhukaṃ bhattaggaṃ, yattha manussā sabbesaṃ pāpetvā dātukāmā honti, taṃ sandhāya vuttaṃ. Yaṃ pana mahābhattaggaṃ hoti, yattha ekasmiṃ padese bhuñjanti, ekasmiṃ padese udakaṃ diyyati, tattha yathāsukhaṃ bhuñjitabbaṃ.

“不应先于长老进食”，此乃针对比丘人数有限、而众人欲遍施所有人的食堂而说。至于大型食堂，若于一处进食，于另一处供水，则可随其所安而食。

Na tāva udakanti idaṃ hatthadhovanaudakaṃ sandhāya vuttaṃ. Antarā pipāsitena pana gale vilaggāmisena vā pānīyaṃ pivitvā hatthā na dhovitabbā. Sace manussā ‘‘dhovatha bhante pattañca hatthe cā’’ti vadanti, bhikkhū vā ‘‘tumhe udakaṃ gaṇhathā’’ti vadanti, vaṭṭati.

“不应先取水”，此乃针对洗手水而说。但在进食期间，若口渴或有食物卡在喉咙，饮用饮用水后，不应洗手。若众人言：“尊者，请洗钵与手”，或比丘们言：“汝等请取水”，则为允许。

Nivattantenāti bhattaggato uṭṭhāya nivattantena saṅghena evaṃ nivattitabbanti dasseti. Kathaṃ? ‘‘Navakehī’’ti sabbaṃ daṭṭhabbaṃ. Sambādhesu hi gharesu mahātherānaṃ nikkhamanokāso na hoti, tasmā evaṃ vuttaṃ. Evaṃ nivattantehi pana navakehi gehadvāre ṭhatvā theresu nikkhantesu paṭipāṭiyā gantabbaṃ. Sace pana mahātherā dhure nisinnā honti, navakā antogehe, therāsanato paṭṭhāya paṭipāṭiyā eva nikkhamitabbaṃ. Kāyena kāyaṃ aghaṭṭentena yathā antarena manussā gantuṃ sakkonti, evaṃ viraḷāya paṭipāṭiyā gantabbaṃ.

“返回时”，此句显示僧团从食堂起身返回时，应如是返回。如何？应知这一切是关于“由新学比丘……”等而说。因为在狭窄的屋子里，大长老们没有出去的空间，因此这么说。但如此返回时，新学比丘们应站在门口，待长老们出去后，再按次序前行。但若大长老们坐在门口附近，新学比丘们在屋子里面，则应从长老的座位开始，按次序出去。身体不应互相碰撞，应排成稀疏的队列，以使人们能从中间穿行。

Bhattaggavattakathā niṭṭhitā.

食堂行仪的解说终。

Piṇḍacārikavattakathā

乞食行仪的解说

366. Piṇḍacārikavatte – kammaṃ vā nikkhipatīti kappāsaṃ vā suppaṃ vā musalaṃ vā yaṃ gahetvā kammaṃ karonti, ṭhitā vā nisinnā vā honti, taṃ nikkhipati[Pg.121]. Na ca bhikkhādāyikāyāti itthī vā hotu puriso vā, bhikkhādānasamaye mukhaṃ na ulloketabbaṃ.

366. 于乞食行仪中：“放下工作”意指：布施者若正手持棉花、簸箕或杵等物工作，无论是站是坐，应先放下该物。“不应注视布施者”意指：无论是女性或男性，在布施食物时，（比丘）不应仰望其脸。

Piṇḍacārikavattakathā niṭṭhitā.

乞食行仪的解说终。

Āraññikavattakathā

阿兰若行仪的解说

368. Āraññikavatte – senāsanā otaritabbanti vasanaṭṭhānato nikkhamitabbaṃ.

368. 于阿兰若行仪中：“应从住处下来”意即应当离开住所。

Pattaṃ thavikāya pakkhipitvāti ettha sace bahigāme udakaṃ natthi, antogāmeyeva bhattakiccaṃ katvā atha bahigāme atthi, bahigāme bhattakiccaṃ katvā patto dhovitvā vodako katvā thavikāya pakkhipitabbo.

关于“将钵放入袋中”：若村外无水，则应在村内食事毕；若村外有水，则应在村外食事毕，洗钵，除去水分后，放入袋中。

Paribhojanīyaṃ upaṭṭhāpetabbanti sace bhājanāni nappahonti, pānīyameva paribhojanīyampi katvā upaṭṭhāpetabbaṃ. Bhājanaṃ alabhantena veḷunāḷikāyapi upaṭṭhāpetabbaṃ. Tampi alabhantassa yathā samīpe udakaāvāṭo hoti, evaṃ kātabbaṃ. Araṇisahite sati aggiṃ akātumpi vaṭṭati. Yathā ca āraññikassa, evaṃ kantārappaṭipannassāpi araṇisahitaṃ icchitabbaṃ. Gaṇavāsino pana tena vināpi vaṭṭati. Nakkhattāneva nakkhattapadāni.

关于“应准备用水”：若容器不足，则可将饮用水也作为用水来准备。若得不到容器，亦可用竹筒准备。若连竹筒也得不到，则应设法使附近有水井。有钻木取火具时，不生火亦可。如林居者，行于旷野者亦应备有钻木取火具。但对群住者而言，无此亦可。所谓星象(nakkhattapadāni)，即是诸星宿本身。

Āraññikavattakathā niṭṭhitā.

阿兰若行仪论终。

Senāsanavattakathā

住处行仪论

369. Senāsanavatte – dvāraṃ nāma yasmā mahāvaḷañjaṃ, tasmā tattha āpucchanakiccaṃ natthi, sesāni pana uddesadānādīni āpucchitvāva kātabbāni. Devasikampi āpucchituṃ vaṭṭati. Athāpi ‘‘bhante āpucchitameva hotū’’ti vutte vuḍḍhataro ‘‘sādhū’’ti sampaṭicchati, sayameva vā ‘‘tvaṃ yathāsukhaṃ viharāhī’’ti vadati; evampi vaṭṭati. Sabhāgassa vissāsenāpi vaṭṭatiyeva. Yena vuḍḍho tena parivattitabbanti vuḍḍhābhimukhena parivattitabbaṃ. Bhojanasālādīsupi evameva paṭipajjitabbaṃ.

369. 在住处行仪中：所谓门，因是大众通行之处，故此处无须禀告；但其余如指定、给予等事务，则必须禀告后才能做。每日禀告亦可。若说：“尊者，愿这被视为已禀告”，长老回答：“善哉”而应允，或长老自己说：“你随安乐住”，如此亦可。因对相合者的信赖亦可。“应朝长老所在处转向”意即应面向长老来转向。在食堂等地也应如此行持。

Senāsanavattakathā niṭṭhitā.

住处行仪论终。

Jantāgharavattādikathā

蒸汽浴室等行仪论

371. Jantāgharavatte – paribhaṇḍanti bahijagati.

371. 蒸汽浴室行仪中：用具应置于外面的平台上。

373. Ācamanavatthusmiṃ [Pg.122] – sati udaketi ettha sace udakaṃ atthi, paṭicchannaṭṭhānaṃ pana natthi, bhājanena nīharitvā ācamitabbaṃ. Bhājane asati pattena nīharitabbaṃ. Pattepi asati asantaṃ nāma hoti. ‘‘Idaṃ ativivaṭaṃ purato aññaṃ udakaṃ bhavissatī’’ti gatassa udakaṃ alabhantasseva bhikkhācāravelā hoti, kaṭṭhena vā kenaci vā puñchitvā gantabbaṃ, bhuñjitumpi anumodanampi kātuṃ vaṭṭati. Āgatapaṭipāṭiyāti vaccakuṭiyaṃ passāvaṭṭhāne nhānatittheti tīsupi āgatapaṭipāṭiyeva pamāṇaṃ.

373. 于净洗事中：“有水时”，于此，若有水但无遮蔽处，则应用容器取水后净洗。无容器时，应用钵取水。若连钵也无，则称为“无”。若心想“此处过于暴露，前方应有其他水源”而去，却未得水，且已到托钵时间，则应用木片等物擦拭后离去；用餐与随喜亦可。“按抵达顺序”者，谓于厕所、小便处、沐浴处此三处，皆以抵达的先后顺序为准。

374. Vaccakuṭivatte – na dantakaṭṭhaṃ khādantenāti ayaṃ vaccakuṭiyāpi avaccakuṭiyāpi sabbattheva paṭikkhepo. Na pharusena kaṭṭhenāti phālitakaṭṭhena vā kharena vā gaṇṭhikena vā kaṇṭakena vā susirena vā pūtinā vā na avalekhitabbaṃ. Avalekhanakaṭṭhaṃ pana aggahetvā paviṭṭhassa āpatti natthi.

374. 于厕所行仪中：“不得嚼齿木”，此项禁则无论在厕所内外，于一切处皆适用。“不得用粗糙木片”，即不得用开裂的、粗糙的、有节的、带刺的、中空的或腐烂的木片刮拭。然而，未持刮拭木而进入者，无犯。

Na ācamanasarāvaketi sabbasādhāraṇaṭṭhānaṃ sandhāyetaṃ vuttaṃ. Tatra hi aññe aññe āgacchanti, tasmā udakaṃ na sesetabbaṃ. Yaṃ pana saṅghikepi vihāre ekadese nibaddhagamanatthāya kataṃ ṭhānaṃ hoti puggalikaṭṭhānaṃ vā, tasmiṃ vaṭṭati. Virecanaṃ pivitvā punappunaṃ pavisantassāpi vaṭṭatiyeva.

“不得在净洗器中留下水”：此乃针对所有公共场所而言。因为那里有其他比丘来来往往，故不应留下水。但若是在僧团寺院中为个人固定使用而设的处所，或是个人处所，则是允许的。服下泻药而需反复进入者，亦是允许的。

Ūhatāti ūhaditā; bahi vaccamakkhitāti attho. Dhovitabbāti udakaṃ āharitvā dhovitabbā. Udakaṃ atthi, bhājanaṃ natthi, asantaṃ nāma hoti. Bhājanaṃ atthi, udakaṃ natthi, etampi asantaṃ. Ubhaye pana asati asantameva, kaṭṭhena vā kenaci vā puñchitvā gantabbaṃ. Sesaṃ sabbattha uttānamevāti.

“已污”(ūhatā)者，即已排泄；其义为“外面沾染了粪便”。“应洗涤”者，谓应取水来洗涤。有水无容器，称为“无”；有容器无水，此亦为“无”。若两者皆无，则实为“无”，应用木片等物擦拭后离去。其余各处，其义自明。

Jantāgharavattādikathā niṭṭhitā.

蒸汽浴室等行仪之论终。

Vattakkhandhakavaṇṇanā niṭṭhitā.

行犍度释义终。

9. Pātimokkhaṭṭhapanakkhandhakaṃ

9. 波罗提木叉搁置犍度

Pātimokkhuddesayācanakathā

请求诵波罗提木叉之论

383. Pātimokkhaṭṭhapanakkhandhake [Pg.123] – (nandimukhiyā rattiyāti aruṇuṭṭhitakālepi hi nandimukhā viya ratti khāyati. Tenāha ‘‘nandimukhiyā rattiyā’’ti. Antopūtinti attacittasantāne kilesapūtibhāvena antopūtiṃ. Avassutanti kilesavassanavasena avassutaṃ. Kasambukajātanti ākiṇṇadosatāya saṃkiliṭṭhajātaṃ.) Yāva bāhāgahaṇāpi nāmāti ‘‘aparisuddhā ānanda parisā’’ti vacanaṃ sutvāyeva hi tena pakkamitabbaṃ siyā, evaṃ apakkamitvā yāva bāhāgahaṇāpi nāma so moghapuriso āgamessati, acchariyamidanti dasseti.

383. 在《波罗提木叉止犍度》中——（所谓“欢喜面之夜”，是指黎明时分，夜色也显现如欢喜之面，因此说“于欢喜面之夜”。“内腐”，是指由于自己心相续中有烦恼之腐，故为内腐。“漏湿”，是指因烦恼之雨而漏湿。“已成垢秽”，是指因为充满过失而变得污秽。）“竟然直到被抓住手臂”是说，听了“阿难，此众不清净”这句话后，那人本应离去，但他不离去，那个愚人竟然会等到被抓住手臂，此诚奇特！——此句显示此义。

384. Na āyatakeneva papātoti na paṭhamameva gambhīro; anupubbena gambhīroti attho. Ṭhitadhammo velaṃ nātivattatīti vīcīnaṃ osakkanakandaraṃ mariyādavelaṃ nātikkamati. Tīraṃ vāhetīti tīrato appeti; ussāretīti attho. Aññāpaṭivedhoti arahattappatti.

384. “不陡然成崖”是说：并非一开始就深，其义为次第变深。“住法不越岸”是说：不超越作为波浪退去之界的海岸。“带上岸”是说：送到岸上，其义为堆高。“了悟”即是证得阿罗汉果。

385. Channamativassatīti āpattiṃ āpajjitvā paṭicchādento aññaṃ navaṃ āpattiṃ āpajjati idametaṃ sandhāya vuttaṃ. Vivaṭaṃ nātivassatīti āpattiṃ āpajjitvā vivaranto aññaṃ nāpajjati idametaṃ sandhāya vuttaṃ.

385. “覆盖者漏”：是指犯了过失后加以隐藏，又犯下新的过失，这是就此而说。“开显者不漏”：是指犯了过失后加以开显，不再犯下其他过失，这是就此而说。

Pātimokkhuddesayācanakathā niṭṭhitā.

《论请求诵波罗提木叉》终。

Pātimokkhasavanārahakathā

论适宜听闻波罗提木叉

386. Ṭhapitaṃ hoti pātimokkhanti ettha pure vā pacchā vā ṭhapitampi aṭṭhapitaṃ hoti, khette ṭhapitameva pana ṭhapitaṃ nāma hoti. Tasmā ‘‘suṇātu me, bhante saṅgho, ajjuposatho pannaraso, yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kareyyā’’ti ettha yāva re-kāraṃ bhaṇati, tāva ṭhapetabbaṃ, idañhi khettaṃ. Yya-kāre pana vutte ṭhapentena pacchā ṭhapitaṃ nāma hoti. ‘‘Suṇātu me’’ti anāraddheyeva ṭhapentena pure ṭhapitaṃ hoti.

386. “搁置波罗提木叉”：于此，无论之前或之后搁置，都算未被搁置，只有在“界限”内搁置，才名为已被搁置。因此，在念诵“尊者，僧伽请听我一言，今日是十五日布萨，若僧伽时机已到，僧伽当行布萨”时，必须在念到`kareyyā`（当行）的`re`音节时搁置，因为这才是“界限”。若在`yya`音节说出后才搁置，则名为“之后搁置”。若在“尊者，请听我一言”还未开始时就搁置，则名为“之前搁置”。

Pātimokkhasavanārahakathā niṭṭhitā.

《论适宜听闻波罗提木叉》终。

Dhammikādhammikapātimokkhaṭṭhapanakathā

论如法与不如法地搁置波罗提木叉

387. Amūlikāya [Pg.124] sīlavipattiyā pātimokkhaṃ ṭhapeti akatāyāti tena puggalena sā vipatti katā vā hotu akatā vā, pātimokkhaṭṭhapanakassa saññāamūlikavasena amūlikā hoti. Katākatāyāti katañca akatañca ubhayaṃ gahetvā vuttaṃ.

387. “以无根之戒毁犯而搁置波罗提木叉，无论已作或未作”：无论该人已作或未作彼毁犯，因搁置波罗提木叉者之想无根，故此毁犯为无根。所谓“已作未作”，是总括已作与未作二者而说。

Dhammikaṃ sāmaggiṃ na upetīti kammaṃ kopetukāmatāya saṅghassa kamme karīyamāne neva āgacchati, na chandaṃ deti, sammukhībhūtova paṭikkosati, tena dukkaṭaṃ āpajjati. Iccassāpi sāpattikasseva pātimokkhaṃ ṭhapitaṃ hoti. Paccādiyatīti ‘‘puna kātabbaṃ kamma’’nti paccādiyati, tena ukkoṭanakena pācittiyaṃ āpajjati. Iccassāpi sāpattikasseva pātimokkhaṃ ṭhapitaṃ hoti.

“不参与如法的和合”：即僧伽在进行羯磨时，他为破坏羯磨，既不前来，也不给与欲，到场时还反对，因此得恶作。如此，即使对有罪者，其波罗提木叉亦被搁置。所谓“翻案”：即他要求“此羯磨应重做”，由于此翻案之举，他得波逸提。如此，即使对有罪者，其波罗提木叉亦被搁置。

Dhammikādhammikapātimokkhaṭṭhapanakathā niṭṭhitā.

如法与不如法搁置波罗提木叉论终。

Dhammikapātimokkhaṭṭhapanakathā

如法搁置波罗提木叉论

388. Yehi ākārehi yehi liṅgehi yehi nimittehīti ettha maggenamaggapaṭipādanādīsu ākārādisaññā veditabbā. Tena diṭṭhena tena sutena tāya parisaṅkāyāti ettha diṭṭhañca sutañca pāḷiyaṃ āgatameva. Sace pana tehi diṭṭhasutehi parisaṅkaṃ uppādeyya, taṃ sandhāya vuttaṃ ‘‘tāya parisaṅkāyā’’ti.

388. “以何种行相、以何种性相、以何种征相”：于此，应知此是在开示道与非道等时，行相等之名想。“以所见、以所闻、以所疑”：于此，所见与所闻已在巴利圣典中出现。但若因那些所见所闻而生起怀疑，此是针对该怀疑而说“以所疑”。

Dhammikapātimokkhaṭṭhapanakathā niṭṭhitā.

如法搁置波罗提木叉论终。

Attādānaaṅgakathā

自行受理要素论

398. Attādānaṃ ādātukāmenāti ettha sāsanaṃ sodhetukāmo bhikkhu yaṃ adhikaraṇaṃ attanā ādiyati, taṃ attādānanti vuccati. Akālo imaṃ attādānaṃ ādātunti ettha rājabhayaṃ corabhayaṃ dubbhikkhabhayaṃ vassārattoti ayaṃ akālo, viparīto kālo.

398. “欲自行受理者”：于此，欲净化教法的比丘，亲自受理的诤事，即称为“自行受理”。“于非时受理此自行受理”：于此，王难、贼难、饥馑难、雨季夜时，此为非时；与此相反则为时。

Abhūtaṃ idaṃ attādānanti asantamidaṃ, mayā adhammo vā dhammoti, dhammo vā adhammoti, avinayo vā vinayoti, vinayo vā avinayoti, dussīlo vā puggalo sīlavāti, sīlavā vā dussīloti gahitoti attho; vipariyāyena bhūtaṃ veditabbaṃ. Anatthasaṃhitaṃ idaṃ attādānanti ettha [Pg.125] yaṃ jīvitantarāyāya vā brahmacariyantarāyāya vā saṃvattati, idaṃ anatthasaṃhitaṃ, viparītaṃ atthasaṃhitaṃ nāma.

“此执取为不实”：意为此事不实，即我执非法为法、执法为非法，执非律为律、执律为非律，执无戒人为有戒人、执有戒人为无戒人；反之，当知为“实”。“此执取为无益”：于此，若其导致生命危险或梵行危险，此即为无益；反之，则名有益。

Na labhissāmi sandiṭṭhe sambhatte bhikkhūti appekadā hi rājabhayādīsu evarūpā attano pakkhassa upatthambhakā bhikkhū laddhuṃ na sakkā honti, taṃ sandhāya vuttaṃ ‘‘na labhissāmī’’ti. Appekadā pana khemasubhikkhādīsu laddhuṃ sakkā honti, taṃ sandhāya ‘‘labhissāmī’’ti vuttaṃ.

“我将无法得到相善、忠诚的比丘”：因为有时在王难等情况下，确实无法得到像这样支持己方的比丘，就此而说“我将无法得到”。但有时在安稳、丰饶等情况下则能够得到，就此而说“我将得到”。

Bhavissati saṅghassa tatonidānaṃ bhaṇḍananti kosambakānaṃ viya bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo ca bhavissatīti. Pacchāpi avippaṭisārakaraṃ bhavissatīti subhaddaṃ vuḍḍhapabbajitaṃ niggahetvā pañcasatikasaṅgītiṃ karontassa mahākassapattherasseva, dasavatthuke adhikaraṇe dasabhikkhusahassāni niggahetvā sattasatikasaṅgītiṃ karontassa āyasmato yasasseva, saṭṭhibhikkhusahassāni niggahetvā sahassikasaṅgītiṃ karontassa moggaliputtatissattherasseva ca pacchā samanussaraṇakaraṇaṃ hoti, sāsanassa ca vigatupakkilesacandimasūriyasassirikatāya saṃvattati.

“僧伽将因此而纷争”：如同憍赏弥(Kosambī)的比丘们一样，将会有争吵、冲突、争执、论诤，乃至僧伽分裂。“日后亦不令追悔”：就像大迦叶(Mahākassapa)长老在制伏老年出家的须跋陀(Subhadda)后举行五百结集，具寿耶舍(Yasa)在十事诤中制伏一万名比丘后举行七百结集，以及目犍连子帝须(Moggaliputtatissa)长老在制伏六万名比丘后举行千人结集，这些事后来都成为值得忆念之事，并促使教法离垢，如日月般焕发光彩。

Attādānaaṅgakathā niṭṭhitā.

执取品论，终。

Codakenapaccavekkhitabbadhammakathā

告诫者应省察法论

399. Acchiddena appaṭimaṃsenātiādīsu yena gahaṭṭhapabbajitesu yo koci pahaṭo vā hoti, gihīnaṃ gaṇḍaphālanādīni vejjakammāni vā katāni, tassa kāyasamācāro upacikāhi khāyitatālapaṇṇamiva chiddo ca paṭimāsituṃ yattha katthaci gahetvā ākaḍḍhituṃ sakkuṇeyyatāya sappaṭimaṃso ca hoti, viparīto acchiddo appaṭimaṃsoti veditabboti. Vacīsamācāro pana musāvādaomasavādapesuññaamūlakānuddhaṃsanādīhi chiddo ca sappaṭimaṃso ca hoti, viparīto acchiddo appaṭimaṃso.

399. 在“无缺、无瑕”等词语中：若有比丘，于在家人或出家人中，殴打任何一人，或为在家人施行切开脓疮等医疗行为，其身行即如被白蚁啃食的棕榈叶，是有缺的，且因可被随处抓住拉扯而有瑕；反之则应知为无缺、无瑕。又，语行因妄语、轻蔑语、离间语、无根诽谤等而有缺、有瑕；反之则为无缺、无瑕。

Mettaṃ nu kho me cittanti palibodhe chinditvā kammaṭṭhānabhāvanānuyogena adhigataṃ mettacittaṃ. Anāghātanti āghātavirahitaṃ, vikkhambhanavasena vihatāghātanti attho. Idaṃ panāvuso kattha vuttaṃ bhagavatāti idaṃ sikkhāpadaṃ katarasmiṃ nagare vuttanti attho.

“我的心确实充满慈爱”，这是指通过断除障碍，致力于修习业处而获得的慈心。“无嗔恚”，即没有嗔恚，意思是嗔恚已通过镇伏的方式被移除。“贤友，世尊在何处说了此话？”意思是问：“这个学处是在哪个城市宣说的？”

Codakenapaccavekkhitabbadhammakathā niṭṭhitā.

论告诫者应省察之法，终。

Codakenaupaṭṭhāpetabbakathā

论告诫者应确立之事

400. Kālena [Pg.126] vakkhāmītiādīsu eko ekaṃ okāsaṃ kāretvā codento kālena vadati nāma. Saṅghamajjhagaṇamajjhasalākaggayāguaggavitakkamāḷakabhikkhācāramaggaāsanasālādīsu upaṭṭhākehi parivāritakkhaṇe vā codento akālena vadati nāma. Tacchena vadanto bhūtena vadati nāma. ‘‘Ambho mahallaka, parisāvacara, paṃsukūlika, dhammakathika, patirūpaṃ tava ida’’nti vadanto pharusena vadati nāma. Kāraṇanissitaṃ pana katvā ‘‘bhante mahallakattha, parisāvacarā, paṃsukūlikā, dhammakathikattha, patirūpaṃ tumhākaṃ ida’’nti vadanto saṇhena vadati nāma. Kāraṇanissitaṃ katvā vadanto atthasaṃhitena vadati nāma. Mettacitto vakkhāmi no dosantaroti mettacittaṃ upaṭṭhapetvā vakkhāmi, na duṭṭhacitto hutvā.

400. 在“我将适时而说”等句中：一比丘为另一比丘创造机会而进行告诫，此称为“适时而言”。在僧团中、团体中、领筹处、领粥处、思惟台、行食道、坐堂等处，或在被侍者围绕时告诫，则称为“非时而言”。说真实语，称为“据实而言”。说：“喂，老家伙！混迹于众人中的！穿粪扫衣的！说法者！这适合你吗？”此称为“粗恶而言”。而基于理由说：“尊者，您是长老，是混迹于众人中的，是穿粪扫衣的，是说法者，这样做适合您吗？”此称为“柔和而言”。基于理由而说，称为“有益而言”。“我将以慈心而非嗔心而说”，即是确立慈心后才说，而非怀着恶意而说。

Codakenaupaṭṭhāpetabbakathā niṭṭhitā.

论告诫者应确立之事，终。

Codakacuditakapaṭisaṃyuttakathā

告诫者与被告诫者相应语

401. Ajjhattaṃ manasikaritvāti attano citte uppādetvā. Kāruññatāti karuṇābhāvo. Iminā karuṇañca karuṇāpubbabhāgañca dasseti. Hitesitāti hitagavesanatā. Anukampitāti tena hitena saṃyojanatā. Dvīhipi mettañca mettāpubbabhāgañca dasseti. Āpattivuṭṭhānatāti āpattito vuṭṭhāpetvā suddhante patiṭṭhāpanā. Vatthuṃ codetvā sāretvā paṭiññaṃ āropetvā yathāpaṭiññāya kammakaraṇaṃ vinayapurekkhāratā nāma. Ime pañca dhammeti ye ete kāruññatātiādinā nayena vuttā, ime pañca dhamme ajjhattaṃ manasi karitvā paro codetabboti.

401. “于内作意”，即在自己心中生起。“悲心”，即是悲的状态；以此显示悲及悲的前分。“求益”，即是寻求利益的状态。“怜悯”，即是以其利益连结的状态；以此二者显示慈及慈的前分。“令出罪”，即是使其从罪中出离，安立于清净中。就事告诫、令其忆念、使其承诺、依其承诺而作羯磨，这称为“以律为首”。“这五法”，即是：对于以“悲心”等方式所说的这五法，于内作意后，应告诫他人。

Sacce ca akuppe cāti vacīsacce ca akuppanatāya ca. Cuditakena hi saccañca vattabbaṃ, kopo ca na kātabbo. Neva attanā kujjhitabbo, na paro ghaṭṭetabboti attho. Sesaṃ sabbattha uttānamevāti.

“于真实与不怒”，即于语真实与不发怒。被告诫者实应说真实语，且不应发怒。其义为：自己不应生气，亦不应触恼他人。其余的在各处都是明显的。

Codakacuditakapaṭisaṃyuttakathā niṭṭhitā.

告诫者与被告诫者相应语终。

Pātimokkhaṭṭhapanakkhandhakavaṇṇanā niṭṭhitā.

《波罗提木叉停止犍度》释义终。

10. Bhikkhunikkhandhakaṃ

10. 比丘尼犍度

Mahāpajāpatigotamīvatthukathā

摩诃波阇波提·乔达弥事

402. Bhikkhunikkhandhake [Pg.127] – alaṃ gotami mā te ruccīti kasmā paṭikkhipati, nanu sabbesampi buddhānaṃ catasso parisā hontīti? Kāmaṃ honti, kilametvā pana anekakkhattuṃ yācitena anuññātaṃ pabbajjaṃ ‘‘dukkhena laddhā ayaṃ amhehī’’ti sammā paripālessantīti bhaddakaṃ katvā anujānitukāmo paṭikkhipati. Aṭṭhagarudhammakathā mahāvibhaṅgeyeva kathitā.

402. 在《比丘尼犍度》中：“够了，乔达弥！不要乐于此事。”为何（世尊）拒绝？难道不是一切佛都有四众吗？诚然是有，但（世尊）欲以善巧的方式允许，考虑到她们在劳累并多次请求后才被允许出家，（心想：）“这是我们历经艰辛才得到的”，她们就会妥善地守护，因此（先）拒绝。关于八重法的谈论已在《大分别》中说过。

403. Kumbhathenakehīti kumbhe dīpaṃ jāletvā tena ālokena paraghare bhaṇḍaṃ vicinitvā thenakacorehi.

403. “瓮贼”(kumbhathenakehi)，即是在瓮中点燃灯，借着那光亮在别人家中搜寻财物的盗贼。

Setaṭṭhikā nāma rogajātīti eko pāṇako nāḷimajjhagataṃ kaṇḍaṃ vijjhati, yena viddhattā nikkhantampi sālisīsaṃ khīraṃ gahetuṃ na sakkoti.

名为“白骨病”(setaṭṭhikā)的病害，即是一种小虫钻入稻秆的节间，由于被它钻透，长出的稻穗也无法形成浆汁。

Mañjiṭṭhikā nāma rogajātīti ucchūnaṃ antorattabhāvo. Mahato taḷākassa paṭikacceva āḷinti iminā pana etamatthaṃ dasseti – yathā mahato taḷākassa āḷiyā abaddhāyapi kiñci udakaṃ tiṭṭheyya, paṭhamameva baddhāya pana yaṃ abaddhapaccayā na tiṭṭheyya, tampi tiṭṭheyya; evameva ye ime anuppanne vatthusmiṃ paṭikacceva avītikkamanatthāya garudhammā paññattā. Tesu apaññattesupi mātugāmassa pabbajitattā pañceva vassasatāni saddhammo tiṭṭheyya. Paṭikacceva paññattattā pana aparānipi pañcavassasatāni ṭhassatīti evaṃ paṭhamaṃ vuttaṃ vassasahassameva ṭhassatīti. Vassasahassanti cetaṃ paṭisambhidāpabhedappattakhīṇāsavavaseneva vuttaṃ. Tato pana uttarimpi sukkhavipassakakhīṇāsavavasena vassasahassaṃ, anāgāmivasena vassasahassaṃ, sakadāgāmivasena vassasahassaṃ, sotāpannavasena vassasahassanti evaṃ pañcavassasahassāni paṭivedhasaddhammo ṭhassati. Pariyattidhammopi tāniyeva. Na hi pariyattiyā asati paṭivedho [Pg.128] atthi, nāpi pariyattiyā sati paṭivedho na hoti; liṅgaṃ pana pariyattiyā antarahitāyapi ciraṃ pavattissatīti.

所谓“赤斑病”(Mañjiṭṭhikā)是一种病害，即甘蔗内部变红。“就像为大池塘预先筑好堤坝”，以此显示此义：犹如一个大池塘，即使没有筑堤坝，也会有一些水存留，但若预先筑好，那么原本因无堤坝而无法存留的水也能存留；同样地，这些重法是为了在事由尚未发生时，为防违越而预先制定的。即使没有制定它们，因女性出家之故，正法仅能住立五百年；但由于预先制定，正法还能再住立另外五百年，如是，最初所说的，正法将住立一千年。而此一千年，是就证得无碍解(paṭisambhidā)等不同成就的漏尽者而言。此后，就干观(sukkhavipassaka)漏尽者住立一千年，就不还者(anāgāmī)住立一千年，就一来者(sakadāgāmī)住立一千年，就入流者(sotāpanna)住立一千年，如是，通达正法将住立五千年。教理正法也同样住立五千年。因为没有教理，则无通达；有教理，也必有通达。然而，即使教理消失，（比丘的）形相仍会长久流传。

Mahāpajāpatigotamīvatthukathā niṭṭhitā.

摩诃波阇波提乔达弥事终。

Bhikkhunīupasampadānujānanakathā

论许比丘尼受具足戒

404. Anujānāmi bhikkhave bhikkhūhi bhikkhuniyo upasampādetunti imāya anupaññattiyā bhikkhū pañcasatā sākiyāniyo mahāpajāpatiyā saddhivihāriniyo katvā upasampādesuṃ. Iti tā sabbāpi ekatoupasampannā nāma ahesuṃ. Ye kho tvaṃ gotamīti iminā ovādena gotamī arahattaṃ pattā.

404. “诸比丘，我允许比丘为比丘尼授具足戒。”依据此补充规定，比丘们为五百位释迦女，即摩诃波阇波提·乔达弥的共住弟子，授了具足戒。如是，她们皆成为所谓的“单边受具足戒者”。乔达弥正是通过“你，乔达弥”此教诫而证得阿罗汉果。

409. Kammaṃ na karīyatīti tajjanīyādi sattavidhampi kammaṃ na karīyati. Khamāpentīti na puna evaṃ karissāmīti khamāpenti.

409. 所谓“不作羯磨”，即呵责等七种羯磨皆不作。所谓“求忏悔”，即承诺“我不再这样做”而求宽恕。

410. Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṃ kammaṃ ropetvā niyyādetunti ettha tajjanīyādīsu ‘‘idaṃ nāma kammaṃ etissā kātabba’’nti evaṃ ropetvā ‘‘taṃ dāni tumheva karothā’’ti niyyādetabbaṃ. Sace pana aññasmiṃ ropite aññaṃ karonti, ‘‘tajjanīyakammārahassa niyassakammaṃ karotī’’ti ettha vuttanayena kāretabbataṃ āpajjanti.

410. “诸比丘，我允许比丘们为比丘尼安立羯磨后交付。”于此，就呵责羯磨等，应如此安立：“此名为某某的羯磨，应为这位比丘尼而作。”如此安立后，应交付说：“现在你们自己去做吧。”但若在安立一（羯磨）后，却作另一（羯磨），则他们应依照‘对值得呵责羯磨者行依止羯磨’一节中所说的方法被令作（正确的羯磨）。

411. Kaddamodakenāti ettha na kevalaṃ kaddamodakena, vippasannaudakarajanakaddamādīsupi yena kenaci osiñcantassa dukkaṭameva. Avandiyo so bhikkhave bhikkhu bhikkhunisaṅghena kātabboti bhikkhunupassaye sannipatitvā ‘‘asuko nāma ayyo bhikkhunīnaṃ apasādanīyaṃ dasseti, etassa ayyassa avandiyakaraṇaṃ ruccatī’’ti evaṃ tikkhattuṃ sāvetabbaṃ. Ettāvatā avandiyo kato hoti. Tato paṭṭhāya yathā sāmaṇere disvā na vandanti; evameva disvāpi na vanditabbo. Tena bhikkhunā sammā vattantena bhikkhunupassayaṃ āgantvā vihāreyeva saṅghaṃ vā gaṇaṃ vā ekapuggalaṃ vā upasaṅkamitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘bhikkhunisaṅgho mayhaṃ khamatū’’ti khamāpetabbaṃ. Tena bhikkhunā bhikkhunīnaṃ santikaṃ āgantvā ‘‘eso bhikkhu tumhe khamāpetī’’ti vattabbaṃ. Tato paṭṭhāya so vanditabbo. Ayamettha saṅkhepo, vitthāraṃ pana kammavibhaṅge vakkhāma.

411. 所谓“用泥水”，此处不仅指用泥水，即使用清澈的水、染料水、泥浆等任何东西泼洒，泼洒者也得恶作。“诸比丘，该比丘应由比丘尼僧团对他作不被礼拜（处分）。”应集于比丘尼住处，宣告三次：“尊者某某对比丘尼们示以不敬，僧团是否同意对这位尊者作不被礼拜（处分）？”如此即作成不被礼拜者。从此以后，就像见到沙弥时不礼拜一样，即使见到他，也不应礼拜。该比丘若行持良好，不应前往比丘尼住处，而应在自己的寺院里走向僧团、或一众、或一位个人，蹲下合掌，请求宽恕说：“愿比丘尼僧团宽恕我。”应有一位比丘去到比丘尼们那里说：“那位比丘请求你们宽恕。”从此以后，他才可被礼拜。这是此处的简说，详说我们将在《羯磨分别》(Kammavibhaṅga)中解说。

Obhāsentīti [Pg.129] asaddhammena obhāsenti. Bhikkhunīhi saddhiṃ sampayojentīti bhikkhunīhi saddhiṃ purise asaddhammena sampayojenti. Avandiyakaraṇaṃ vuttanayameva. Āvaraṇanti vihārappavesane nivāraṇaṃ. Ovādaṃ ṭhapetunti ettha na bhikkhunupassayaṃ gantvā ṭhapetabbo. Ovādatthāya pana āgatā bhikkhuniyo vattabbā ‘‘asukā nāma bhikkhunī sāpattikā, tassā ovādaṃ ṭhapemi, mā tāya saddhiṃ uposathaṃ karitthā’’ti. Kāyavivaraṇādīsupi daṇḍakammaṃ vuttanayameva.

所谓“说粗恶语”，即是以非法说粗恶语。所谓“与比丘尼交往”，即是安排男子与比丘尼行非法之事。不礼拜处分如前所说。所谓“障碍”，即是阻止进入寺院。所谓“停止教诫”，此处不是指去比丘尼住处停止教诫，而是应告知前来求教诫的比丘尼们：“某某比丘尼有罪，我停止对她的教诫，你们不要与她一起行布萨。”关于暴露身体等，处罚羯磨也如前所说。

413. Na bhikkhave bhikkhuniyā ovādo na gantabbotiādi bhikkhunivibhaṅgavaṇṇanāyaṃ vuttameva.

413. 关于“诸比丘，不可不去为比丘尼教诫”等，已在《比丘尼分别释义》中说过。

416. Phāsukā namentīti gihidārikāyo viya ghanapaṭṭakena kāyabandhanena phāsukā namanatthāya bandhanti. Ekapariyākatanti ekavāraṃ parikkhipanakaṃ.

416. 所谓“弯曲肋骨”，是指像在俗女童一样，为了弯曲肋骨而用厚布带作腰带束缚身体。所谓“单绕”，即是缠绕一次。

Vilīvena paṭṭenāti saṇhehi veḷuvilīvehi katapaṭṭena. Dussapaṭṭenāti setavatthapaṭṭena. Dussaveṇiyāti dussena kataveṇiyā. Dussavaṭṭiyāti dussena katavaṭṭiyā. Coḷapaṭṭādīsu coḷakāsāvaṃ coḷanti veditabbaṃ.

所谓“用竹篾带”，即是用细竹篾制成的带子。所谓“用布带”，即是用白布制成的带子。所谓“布辫”，即是用布制成的辫子。所谓“布卷”，即是用布制成的卷饰。在“碎布带”等词中，“碎布”应理解为粗布。

Aṭṭhillenāti gojaṅghaṭṭhikena. Jaghananti kaṭippadeso vuccati. Hatthaṃ koṭṭāpentīti aggabāhaṃ koṭṭāpetvā morapattādīhi cittālaṅkāraṃ karonti. Hatthakocchanti piṭṭhihatthaṃ. Pādanti jaṅghaṃ. Pādakocchanti piṭṭhipādaṃ.

所谓“用骨”，是指用牛的胫骨。所谓“臀”，是指腰部区域。所谓“纹手”，是指在手臂上纹身后，再用孔雀羽毛等作艳丽的装饰。所谓“手刷”，是指手背。所谓“足”，是指小腿。所谓“足刷”，是指脚背。

417. Mukhalimpanādīni vuttanayāneva. Avaṅgaṃ karontīti akkhī añjantiyo avaṅgadese adhomukhaṃ lekhaṃ karonti. Visesakanti gaṇḍappadese vicitrasaṇṭhānaṃ visesakaṃ karonti. Olokentīti vātapānaṃ vivaritvā vīthiṃ olokenti. Sāloke tiṭṭhantīti dvāraṃ vivaritvā upaḍḍhakāyaṃ dassentiyo tiṭṭhanti. Naccanti naṭasamajjaṃ kārenti. Vesiṃ vuṭṭhāpentīti gaṇikaṃ vuṭṭhāpenti. Pānāgāraṃ ṭhapentīti suraṃ vikkiṇanti. Sūnaṃ ṭhapentīti maṃsaṃ vikkiṇanti. Āpaṇanti nānābhaṇḍānaṃ anekavidhaṃ āpaṇaṃ pasārenti. Dāsaṃ upaṭṭhāpentīti dāsaṃ gahetvā tena attano veyyāvaccaṃ kārenti. Dāsīādīsupi eseva nayo. Haritakapakkikaṃ [Pg.130] pakiṇantīti haritakañceva pakkañca pakiṇanti; pakiṇṇakāpaṇaṃ pasārentīti vuttaṃ hoti.

417. 涂面等事如前所说。所谓“作眼角纹”，即是涂眼膏时，在眼角处画向下的线条。所谓“作花钿”，即是在脸颊部位作各种形状的特殊装饰。所谓“张望”，即是打开窗户望向街道。所谓“站在有光处”，即是打开门，露出半身站立。所谓“跳舞”，即是举办舞蹈集会。所谓“让妓女出家”，即是为妓女授具足戒。所谓“开设酒店”，即是贩卖酒。所谓“开设屠场”，即是贩卖肉。所谓“开店”，即是摆设各种商品的店铺。所谓“蓄养男仆”，即是拥有男仆，让他为自己服务。女仆等也是同样道理。所谓“散卖生熟菜”，即是散卖生蔬菜和熟蔬菜；也就是说，开设杂货铺。

418. Sabbanīlakādikathā kathitāyeva.

418. 关于一切青色等的故事已如前说。

419. Bhikkhunī ce, bhikkhave, kālaṃ karontītiādīsu ayaṃ pāḷimuttakavinicchayo – sace hi pañcasu sahadhammikesu yo koci kālaṃ karonto ‘‘mamaccayena mayhaṃ parikkhāro upajjhāyassa hotu, ācariyassa hotu, saddhivihārikassa hotu, antevāsikassa hotu, mātu hotu, pitu hotu, aññassa vā yassa kassaci hotū’’ti vadati tesaṃ na hoti, saṅghasseva hoti. Na hi pañcannaṃ sahadhammikānaṃ accayadānaṃ ruhati, gihīnaṃ pana ruhati. Bhikkhu hi bhikkhunivihāre kālaṃ karoti, tassa parikkhāro bhikkhūnaṃyeva hoti. Bhikkhunī bhikkhuvihāre kālaṃ karoti, tassā parikkhāro bhikkhunīnaṃyeva hoti.

419. 关于“诸比丘，若有比丘尼去世”等，此为律藏外的决断：若五同法者中任何一人临终时说：“我去世后，我的资具归我戒师、阿阇梨、共住者、弟子、母亲、父亲，或任何其他人所有。”这些资具并不归他们所有，而只归僧团所有。因为对五同法者的临终赠与是无效的，但对在家人的赠与则有效。若比丘在比丘尼寺院去世，其资具只归比丘僧团所有。若比丘尼在比丘寺院去世，其资具只归比丘尼僧团所有。

420. Purāṇamallīti purāṇe gihikāle mallakassa bhariyā. Purisabyañjananti purisanimittaṃ, chinnaṃ vā hotu acchinnaṃ vā, paṭicchannaṃ vā appaṭicchannaṃ vā. Sace etasmiṃ ṭhāne purisabyañjananti cittaṃ uppādetvā upanijjhāyati, dukkaṭaṃ.

420. 旧马利者，谓过去在家时，一拳师之妻。男性性相者，谓男性之标记，或已断、或未断，或已覆、或未覆。若于此处，生起“此是男性性相”之心而凝视，得恶作。

421. Attano paribhogatthāya dinnaṃ nāma yaṃ ‘‘tumheyeva paribhuñjathā’’ti vatvā dinnaṃ, taṃ aññassa dadato dukkaṭaṃ. Aggaṃ gahetvā pana dātuṃ vaṭṭati. Sace asappāyaṃ, sabbaṃ apanetuṃ vaṭṭati. Cīvaraṃ ekāhaṃ vā dvīhaṃ vā paribhuñjitvā dātuṃ vaṭṭati. Pattādīsupi eseva nayo.

421. 所谓“为自己受用而施”者，即是说“唯尊者等受用”后所施之物。将此物给予他人，得恶作。然，取其上份而施，则为允许。若为不适宜物，则允许全部移除。若是衣，受用一、二日后施与，是为允许。钵等亦同此理。

Bhikkhūnaṃ sannidhiṃ bhikkhunīhi paṭiggāhāpetvāti hiyyo paṭiggahetvā ṭhapitamaṃsaṃ ajja aññasmiṃ anupasampanne asati bhikkhūhi paṭiggāhāpetvā bhikkhunīhi paribhuñjitabbaṃ. Bhikkhūhi paṭiggahitañhi bhikkhunīnaṃ appaṭiggahitakaṭṭhāne tiṭṭhati, bhikkhunīnaṃ paṭiggahitampi bhikkhūsu eseva nayo.

所谓“令比丘尼从比丘接受”者，谓昨日已接受并存放之肉，今日于无其他未受具足戒者时，应先由比丘接受，而后比丘尼方可食用。诚然，比丘已接受之物，于比丘尼而言，仍处未接受之位；比丘尼已接受之物，于比丘亦同此理。

426. Āsanaṃ saṃkasāyantiyo kālaṃ vītināmesunti aññaṃ vuṭṭhāpetvā aññaṃ nisīdāpentiyo bhojanakālaṃ atikkāmesuṃ.

426. “移动座位而消磨时间”者，谓令一人起，复令另一人坐，因而错过食时。

Aṭṭhannaṃ [Pg.131] bhikkhunīnaṃ yathāvuḍḍhanti ettha sace pure aṭṭhasu nisinnāsu tāsaṃ abbhantarimā aññā āgacchati, sā attano navakaṃ uṭṭhāpetvā nisīdituṃ labhati. Yā pana aṭṭhahipi navakatarā, sā sacepi saṭṭhivassā hoti, āgatapaṭipāṭiyāva nisīdituṃ labhati. Aññattha sabbattha yathāvuḍḍhaṃ na paṭibāhitabbanti ṭhapetvā bhattaggaṃ aññasmiṃ catupaccayabhājanīyaṭṭhāne ‘‘ahaṃ pubbe āgatā’’ti vuḍḍhaṃ paṭibāhitvā kiñci na gahetabbaṃ; yathāvuḍḍhameva vaṭṭati. Pavāraṇākathā kathitāyeva.

“八比丘尼依戒腊”者：此处，若先有八人就座，后至者中有一位比她们年长，则彼可令自己之下座者起，而自己入座。然若来者比所有八人皆年轻，则纵使有六十夏，亦仅能按抵达之次序入座。“于其他一切处，不可违逆戒腊”者，谓除食堂外，于其他分配四资具之处，不得以“我先来”为由，妨碍年长者而取任何物品，唯依戒腊次序方为正当。自恣之说，已如前述。

429. Itthiyuttantiādīhi sabbayānāni anuññātāni. Pāṭaṅkinti paṭapoṭṭalikaṃ.

429. 由“女乘”等语，可知一切车乘皆被允许。“帕当基”（Pāṭaṅki）者，谓布轿。

430. Dūtena upasampadā dasannaṃ antarāyānaṃ yena kenaci vaṭṭati. Kammavācāpariyosāne sā bhikkhunī bhikkhunupassaye ṭhitā vā hotu nipannā vā jāgarā vā niddaṃ okkantā vā, upasampannāva hoti. Tāvadeva chāyādīni āgatāya dūtabhikkhuniyā ācikkhitabbāni.

430. 以使者受具足戒，于十种障碍中，因任何一种皆可成。羯磨语结束时，该比丘尼于比丘尼住处，或立、或卧、或醒、或已入睡，皆已得受具足戒。尔时，应告知已前来的使者比丘尼有关日影等事宜。

431. Udositoti bhaṇḍasālā. Na sammatīti nappahoti. Upassayanti gharaṃ. Navakammanti saṅghassatthāya bhikkhuniyā navakammampi kātuṃ anujānāmīti attho.

431. 所谓“udosito”，即是储藏室。所谓“na sammati”，即是不足够。所谓“upassayam”，即是住处。所谓“navakammam”，其义为：“我允许比丘尼为了比丘尼僧团的利益，也可以从事新作务。”

432. Tassā pabbajitāyāti tassā pabbajitakāle. Yāva so dārako viññutaṃ pāpuṇātīti yāva khādituṃ bhuñjituṃ nahāyituñca maṇḍituñca attano dhammatāya sakkotīti attho.

432. 所谓“tassā pabbajitāya”，即指在她出家之时。所谓“yāva so dārako viññutaṃ pāpuṇāti”，其义为：直到他能依其自性独自咀嚼、进食、洗浴及装饰。

Ṭhapetvā sāgāranti sahagāraseyyamattaṃ ṭhapetvā. Yathā aññasmiṃ purise; evaṃ dutiyikāya bhikkhuniyā tasmiṃ dārake paṭipajjitabbanti dasseti. Mātā pana nahāpetuṃ pāyetuṃ bhojetuṃ maṇḍetuṃ ure katvā sayituñca labhati.

“ṭhapetvā sāgāraṃ”（除了同住）是指除了在同一住处共眠。此乃显示：同伴比丘尼对待那个男孩，应当如同对待其他男人。然而，身为母亲的比丘尼，可以为他洗浴、喂饮、喂食、装饰，以及抱在怀里睡觉。

434. Yadeva sā vibbhantāti yasmā sā vibbhantā attano ruciyā khantiyā odātāni vatthāni nivatthā, tasmāyeva sā abhikkhunī, na sikkhāpaccakkhānenāti dasseti. Sā puna upasampadaṃ na labhati.

434. “yadeva sā vibbhantā”（她已还俗）此乃显示：因为她还俗了，由于自己的喜好与意乐而穿上白衣，所以她才不是比丘尼，而不是因为舍弃学处。她不能再得受具足戒。

Sā [Pg.132] āgatā na upasampādetabbāti na kevalaṃ na upasampādetabbā, pabbajjampi na labhati. Odātāni gahetvā vibbhantā pana pabbajjāmattaṃ labhati.

“sā āgatā na upasampādetabbā”（她来了不应让她受具足戒）是说，不仅不应让她受具足戒，她连出家也得不到。然而，穿上白衣而还俗者，则仅能得到出家（成为沙弥尼）。

Abhivādanantiādīsu purisā pāde sambāhantā vandanti, kese chindanti, nakhe chindanti, vaṇapaṭikammaṃ karonti, taṃ sabbaṃ kukkuccāyantā na sādiyantīti attho. Tatreke ācariyā ‘‘sace ekato vā ubhato vā avassutā honti sārattā, yathāvatthukameva’’. Eke ācariyā ‘‘natthi ettha āpattī’’ti vadanti. Evaṃ ācariyavādaṃ dassetvā idaṃ odissa anuññātaṃ vaṭṭatīti aṭṭhakathāsu vuttaṃ. Taṃ pamāṇaṃ. ‘‘Anujānāmi bhikkhave sāditu’’nti hi vacaneneva taṃ kappiyaṃ.

在“礼敬等”中，意思是：男人们按摩她们的脚、为她们剪发、剪指甲、处理伤口，而她们因顾虑而不乐意这一切。于此，一些老师说：“如果一方或双方被欲所染、深生贪著，则应依事而断。”另一些老师说：“于此无罪。”在展示了诸师之说后，诸义注中说：“这是特别开许的，是适当的。”此为标准。正是因为“诸比丘，我允许领受”这句话，那（行为）才是适宜的。

435. Pallaṅkena nisīdantīti pallaṅkaṃ ābhujitvā nisīdanti. Aḍḍhapallaṅkanti ekaṃ pādaṃ ābhujitvā katapallaṅkaṃ. Heṭṭhā vivaṭe upari paṭicchanneti ettha sace kūpo khato hoti, upari pana padaramattameva sabbadisāsu paññāyati, evarūpepi vaṭṭati.

435. “结跏趺坐而坐”是指盘腿而坐。“半跏趺坐”是指盘起一条腿的跏趺坐。在“下方敞开而上方覆盖”中，如果厕坑已挖好，但在上方从各方向看去仅见一块木板，在这样的情况下也适宜。

436. Kukkusaṃ mattikanti kuṇḍakañceva mattikañca. Sesamettha uttānamevāti.

436. “糠土”是指碎米与细土。于此，其余部分是显而易见的。

Bhikkhunīupasampadānujānanakathā niṭṭhitā.

论允许比丘尼受具足戒，终。

Bhikkhunikkhandhakavaṇṇanā niṭṭhitā.

比丘尼犍度释义终。

11. Pañcasatikakkhandhakaṃ

11. 五百集犍度

Khuddānukhuddakasikkhāpadakathā

论微细又微细学处

441. Pañcasatikakkhandhake [Pg.133] – cattāri pārājikāni ṭhapetvā avasesāni khuddānukhuddakānīti evamādi ekasikkhāpadampi apariccajitvā sabbesaṃ saṅgahetabbabhāvadassanatthaṃ pariyāyena vuttaṃ. Idaṃ vo samaṇānanti idaṃ samaṇānaṃ. Padapūraṇamatte vokāro.

441. 在五百集犍度中，“除了四波罗夷，其余的都是微细又微细的学处”等语，是以委婉的方式所说，旨在表明不应舍弃任何一条学处，而应含摄全部。‘Idaṃ vo samaṇānaṃ’即‘idaṃ samaṇānaṃ’（这是沙门的）。此处的‘vo’仅是用于补足音节的虚词。

443. Idampi te āvuso ānanda dukkaṭanti ‘‘idaṃ tayā duṭṭhu kata’’nti kevalaṃ garahantehi therehi vuttaṃ, na āpattiṃ sandhāya vuttaṃ. Na hi te āpattānāpattiṃ na jānanti. Idāneva cetaṃ anussāvitaṃ – ‘‘saṅgho apaññattaṃ na paññapeti, paññattaṃ na samucchindatī’’ti. Desehi taṃ dukkaṭanti idampi ca ‘‘āma, bhante, duṭṭhu mayā kata’’nti evaṃ paṭijānāhi, taṃ dukkaṭanti idaṃ sandhāya vuttaṃ, na āpattidesanaṃ. Thero pana yasmā asatiyā na pucchi na anādarena, tasmā tattha duṭṭhukatabhāvampi asallakkhento ‘‘nāhaṃ taṃ dukkaṭaṃ passāmī’’ti vatvā theresu gāravaṃ dassento ‘‘apicāyasmantānaṃ sandhāya desemi taṃ dukkaṭa’’nti āha. Yathā tumhe vadatha, tathā paṭijānāmīti vuttaṃ hoti. Eseva nayo avasesesu catūsu ṭhānesu. Sesamettha yaṃ vattabbaṃ siyā, taṃ nidānavaṇṇanāyameva vuttaṃ.

443. “贤友阿难，这也是你的一个恶作”是说，长老们只是在呵责说“这是你做错了”，而不是指一个过失。他们并非不知道什么是过失、什么不是过失。而且刚才已经诵告：“僧团不制定未制定的，不废除已制定的。”“请你发露那个恶作”也是指：“请你如此承认：‘是的，尊者，我做错了。’”这是针对那个恶作而说，不是指发露过失。然而，那位长老（阿难）因为并非出于失念或不敬而没有询问，因此没有察觉到那是做错了，才说“我没有看到那个恶作”，但为了表示对长老们的恭敬，他又说：“然而，我出于对具寿们的信心，发露那个恶作。”这意思是说：“你们怎么说，我就怎么承认。”其余四处也是同样的道理。于此，其他当说的，在《因缘释义》中已经说了。

Khuddānukhuddakasikkhāpadakathā niṭṭhitā.

微细又微细学处之论终。

Pañcasatikakkhandhakavaṇṇanā niṭṭhitā.

五百集犍度释义终。

12. Sattasatikakkhandhakaṃ

12. 七百集犍度

Dasavatthukathā

十事之论

446. Sattasatikakkhandhake [Pg.134] – bhikkhaggenāti bhikkhuaggena, bhikkhū gaṇetvā tattake paṭivīse ṭhapesunti attho. Mahiyāti himapātasamaye himavalāhakā.

446. 在七百集犍度中——“bhikkhaggena”即“bhikkhuaggena”，意思是：计算比丘人数，然后设置那么多份。“Mahiyā”：指降雪时的雪云。

447. Avijjānivuṭāti avijjāpaṭicchannā. Posāti purisā. Piyarūpaṃ abhinandanti patthentīti piyarūpābhinandino. Aviddasūti avijānantā. Rāgarajehi sarajā. Magasadisāti magā. Saha nettiyāti sanettikā. Vaḍḍhenti kaṭasinti punappunaṃ kaḷevaraṃ nikkhipamānā bhūmiṃ vaḍḍhenti. Evaṃ vaḍḍhentāva ghoraṃ ādiyanti punabbhavaṃ.

447. “Avijjānivuṭā”即“avijjāpaṭicchannā”（被无明遮蔽）。“Posā”即“purisā”（男子）。“Piyarūpābhinandino”是指欣喜、希求可爱之色的人。“Aviddasū”即“avijānantā”（不了解者）。“Sarajā”是因“rāgarajehi”（贪欲之尘）。“Magā”（鹿）是因如鹿（magasadisā）。“Sanettikā”即“saha nettiyā”（与引导者——渴爱——共存）。“Vaḍḍhenti kaṭasiṃ”是指他们一再抛弃尸体，增大了冢墓。如此，他们在增大冢墓的同时，也趣入了恐怖的再生。

454. Pāpakaṃ no āvuso katanti āvuso amhehi pāpakaṃ katanti attho.

454. “Pāpakaṃ no āvuso kataṃ”，意思是：“贤友，我们做了恶事”。

455. Katamena tvaṃ bhūmi vihārenāti ettha bhūmīti piyavacanametaṃ. Piyaṃ vattukāmo kira āyasmā sabbakāmī navake bhikkhū evaṃ āmanteti. Kullakavihārenāti uttānavihārena.

455. 于“朋友，你以何种方式安住？”一句中，“朋友”（bhūmi）是亲爱之语。据说具寿一切欲（Sabbakāmī）想说亲切的话，便如此称呼新比丘。“以低劣的方式安住”（Kullakavihārena）即是以肤浅的方式安住（uttānavihārena）。

457. Sāvatthiyā suttavibhaṅgeti kathaṃ suttavibhaṅge paṭikkhittaṃ hoti? Tatra hi ‘‘sannidhi nāma ajja paṭiggahitaṃ aparajjū’’ti vatvā puna ‘‘sannidhikārake asannidhikārakasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā āpatti pācittiyassā’’ti āpattiṃ vadantena paṭikkhittaṃ hoti. Tatreke maññanti ‘‘yo pana bhikkhu sannidhikārakaṃ khādanīyaṃ vā bhojanīyaṃ vā’’ti hi vuttaṃ, idañca loṇaṃ nāma yāvajīvikattā sannidhibhāvaṃ nāpajjati. Yampi aloṇakaṃ āmisaṃ paṭiggahetvā tena saddhiṃ paribhuñjati, taṃ tadahupaṭiggahitameva, tasmā ‘‘‘yāvakālikena, bhikkhave, yāvajīvikaṃ tadahupaṭiggahitaṃ kāle kappati, vikāle na kappatī’ti vacanato dukkaṭenettha bhavitabba’’nti. Te vattabbā – ‘‘tumhākaṃ matena dukkaṭenapi na bhavitabbaṃ, na hi ettha yāvajīvikaṃ tadahupaṭiggahitaṃ, yāvakālikameva [Pg.135] tadahupaṭiggahitaṃ, na ca taṃ vikāle paribhuttaṃ. Yadi vā ‘‘vikāle na kappatī’’ti vacanena tumhe dukkaṭaṃ maññetha, yāvajīvikamissaṃ yāvakālikaṃ vikāle bhuñjantassa vikālabhojanapācittiyaṃ na bhaveyya. Tasmā na byañjanamattaṃ gahetabbaṃ, attho upaparikkhitabbo.

457. 在《经分别》（Suttavibhaṅga）中，此事是如何被禁止的呢？因为在那里，说了“所谓‘储藏’，是指今日接受而为隔日之用”之后，又说“若食用已储藏的嚼食或啖食……则犯波逸提”，以说示过失的方式来禁止。对此，一些人认为：“诚然经中说了‘若有比丘，食用已储藏的嚼食或啖食……’，但此盐是终身药（yāvajīvika），故不构成储藏。当他接受了无盐的食物后与那（隔宿的）盐一同食用时，那食物是当日所接受的。因此他们认为：‘根据“诸比丘，当日接受的终身药，若与时限药共食，则于正时为可，于非时为不可”之语，于此应犯恶作（dukkaṭa）。’”应对他们说：“依你们之见，连恶作也不应构成。因为此处终身药并非当日接受，唯有时限药是当日接受，且并非在非时食用。再者，如果你们因‘于非时为不可’之语而认为有恶作，那么，在非时食用与终身药混合的时限药，就不应有非时食的波逸提了。因此，不应只执取文句，应审察其义。”

Ayañhettha attho – yāvakālikena yāvajīvikaṃ tadahupaṭiggahitaṃ yadi sambhinnarasaṃ hoti, yāvakālikagatikameva hoti. Tasmā ‘‘yo pana bhikkhu vikāle khādanīyaṃ vā bhojanīyaṃ vā’’ti iminā sikkhāpadena kāle kappati, vikāle na kappati. Na idha ‘‘na kappatī’’ti vacanamattenettha dukkaṭaṃ hoti. Yatheva yāvajīvikaṃ tadahupaṭiggahitaṃ yāvakālikena sambhinnarasaṃ vikāle na kappati, vikālabhojanapācittiyāvahaṃ hoti. Evaṃ ajja paṭiggahitampi aparajju yāvakālikena sambhinnarasaṃ na kappati, sannidhibhojanapācittiyāvahaṃ hoti. Taṃ ‘‘sannidhikataṃ ida’’nti ajānantopi na muccati. Vuttañhetaṃ – ‘‘sannidhikārake asannidhikārakasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā āpatti pācittiyassā’’ti. Tasmā ‘‘kattha paṭikkhitta’’nti imissā pucchāya ‘‘parisuddhamidaṃ byākaraṇaṃ sāvatthiyā suttavibhaṅge’’ti.

此处的意义是：如果当日接受的尽形寿药与时限药味道混合，它就等同于时限药。因此，根据“若有比丘，于非时嚼食或啖食”这条学处，于时则可，于非时则不可。此处并非仅因“不可”之语而有恶作。正如当日接受的尽形寿药与时限药味道混合，于非时则不可，会引致非时食的波逸提。同样，今日接受的，若隔日与时限药味道混合，亦为不可，会引致储藏食物的波逸提。即使不知道“此是已储藏物”也不能免罪。正如所说：“对于已储藏物作未储藏想，而嚼食或啖食者，犯波逸提。”因此，对于“在何处被禁止”这个问题，“在舍卫城(Sāvatthī)的《经分别》(Suttavibhaṅga)中”是清净的解答。

Rājagahe uposathasaṃyutteti idaṃ ‘‘na bhikkhave ekasmiṃ āvāse dve uposathāgārāni sammannitabbāni; yo sammanneyya, āpatti dukkaṭassā’’ti etaṃ sandhāya vuttaṃ. Vinayātisāre dukkaṭanti ‘‘na bhikkhave ekasmiṃ āvāse dve uposathāgārāni sammannitabbānī’’ti etassa vinayassa atisāre dukkaṭaṃ. Campeyyake vinayavatthusminti idaṃ ‘‘adhammena ce bhikkhave vaggakammaṃ, akammaṃ na ca karaṇīya’’nti evamādiṃ katvā campeyyakkhandhake āgataṃ vinayavatthuṃ sandhāya vuttaṃ.

“在王舍城(Rājagaha)的布萨相应(Uposathasaṃyutta)中”，这是针对“诸比丘，不应于一住处中约定两个布萨堂；若约定者，犯恶作”而说。“违犯律的恶作”是指违犯“诸比丘，不应于一住处中约定两个布萨堂”此一律的恶作。“在瞻波犍度(Campeyyakkhandhaka)的律事中”，这是针对在瞻波犍度中出现的“诸比丘，若以非法作不和合羯磨，则非羯磨，不应作”等律事而说。

Ekacco kappatīti idaṃ dhammikaṃ āciṇṇaṃ sandhāya vuttaṃ. Chedanake pācittiyanti suttavibhaṅge hi ‘‘nisīdanaṃ nāma sadasaṃ vuccatī’’ti āgataṃ, tasmā dvinnaṃ sugatavidatthīnaṃ upari dasāyeva vidatthimattā labbhati. Dasāya vinā taṃ pamāṇaṃ karontassa idaṃ āgatameva hoti – ‘‘taṃ atikkāmayato chedanakaṃ pācittiya’’nti. Tasmā ‘‘kiṃ āpajjatī’’ti puṭṭho ‘‘chedanake [Pg.136] pācittiya’’nti āha. Chedanakasikkhāpade vuttapācittiyaṃ āpajjatīti attho. Sesaṃ sabbattha uttānamevāti.

“有一是允许的”，这是针对如法的惯例而说。关于“是需割截的波逸提”，在《经分别》(Suttavibhaṅga)中确实提到：“所谓坐具(nisīdana)，是指有边者。”因此，在两善逝张手之上，仅可得一张手大小的边。对无边而制作该尺寸者，此句即直接适用——“超越它者，是需割截的波逸提。”因此，当被问“犯何罪”时，答曰：“是需割截的波逸提。”其义为：犯了在需割截的学处中所说的波逸提。其余各处，其义自明。

Dasavatthukathā niṭṭhitā.

十事的故事终。

Samantapāsādikāya vinayasaṃvaṇṇanāya

在律藏释义《普端严》中

Sattasatikakkhandhakavaṇṇanā niṭṭhitā.

七百集犍度释义终。

Dvivaggasaṅgahā vuttā, dvāvīsatipabhedanā;

Khandhakā sāsane pañcakkhandhadukkhappahāyino.

已说二品集，分别二十二；教法中犍度，为断五蕴苦。

Yā tesaṃ vaṇṇanā esā, antarāyaṃ vinā yathā;

Siddhā sijjhantu kalyāṇā, evaṃ āsāpi pāṇinanti.

此于彼等之释义，已无障碍得成就；愿诸有情之善愿，亦皆如是得成就。

Cūḷavagga-aṭṭhakathā niṭṭhitā.

《小品》义注终。

বাংলা








中文
巴利	義註	複註	藏外典籍
1101 巴拉基咖（波羅夷） 1102 巴吉帝亞（波逸提） 1103 大品（律藏） 1104 小品 1105 附隨	1201 巴拉基咖（波羅夷）義註-1 1202 巴拉基咖（波羅夷）義註-2 1203 巴吉帝亞（波逸提）義註 1204 大品義註（律藏） 1205 小品義註 1206 附隨義註	1301 心義燈-1 1302 心義燈-2 1303 心義燈-3	1401 疑惑度脫 1402 律攝註釋 1403 金剛智疏 1404 疑難解除疏-1 1405 疑難解除疏-2 1406 律莊嚴疏-1 1407 律莊嚴疏-2 1408 古老解惑疏 1409 律抉擇-上抉擇 1410 律抉擇疏-1 1411 律抉擇疏-2 1412 巴吉帝亞等啟請經 1413 小戒學-根本戒學 8401 清淨道論-1 8402 清淨道論-2 8403 清淨道大複註-1 8404 清淨道大複註-2 8405 清淨道論導論 8406 長部問答 8407 中部問答 8408 相應部問答 8409 增支部問答 8410 律藏問答 8411 論藏問答 8412 義注問答 8413 語言學詮釋手冊 8414 勝義顯揚 8415 隨燈論誦 8416 發趣論燈論 8417 禮敬文 8418 大禮敬文 8419 依相讚佛偈 8420 經讚 8421 蓮花供 8422 勝者莊嚴 8423 語蜜 8424 佛德偈集 8425 小史 8427 佛教史 8426 大史 8429 目犍連文法 8428 迦旃延文法 8430 文法寶鑑（詞幹篇） 8431 文法寶鑑（詞根篇） 8432 詞形成論 8433 目犍連五章 8434 應用成就讀本 8435 音韻論讀本 8436 阿毗曇燈讀本 8437 阿毗曇燈疏 8438 妙莊嚴論讀本 8439 妙莊嚴論疏 8440 初學入門義抉擇精要 8446 詩王智論 8447 智論花鬘 8445 法智論 8444 大羅漢智論 8441 世間智論 8442 經典智論 8443 勇士百智論 8450 考底利耶智論 8448 人眼燈 8449 四護衛燈 8451 妙味之流 8452 界清淨 8453 韋桑達拉頌 8454 目犍連語釋五章 8455 塔史 8456 佛牙史 8457 詞根讀本注釋 8458 舍利史 8459 象頭山寺史 8460 勝者行傳 8461 勝者宗燈 8462 油鍋偈 8463 彌蘭王問疏 8464 詞花鬘 8465 詞成就論 8466 正理滴論 8467 迦旃延詞根注 8468 邊境山注釋
2101 戒蘊品 2102 大品（長部） 2103 波梨品	2201 戒蘊品註義註 2202 大品義註（長部） 2203 波梨品義註	2301 戒蘊品疏 2302 大品複註（長部） 2303 波梨品複註 2304 戒蘊品新複註-1 2305 戒蘊品新複註-2
3101 根本五十經 3102 中五十經 3103 後五十經	3201 根本五十義註-1 3202 根本五十義註-2 3203 中五十義註 3204 後五十義註	3301 根本五十經複註 3302 中五十經複註 3303 後五十經複註
4101 有偈品 4102 因緣品 4103 蘊品 4104 六處品 4105 大品（相應部）	4201 有偈品義注 4202 因緣品義注 4203 蘊品義注 4204 六處品義注 4205 大品義注（相應部）	4301 有偈品複註 4302 因緣品註 4303 蘊品複註 4304 六處品複註 4305 大品複註（相應部）
5101 一集經 5102 二集經 5103 三集經 5104 四集經 5105 五集經 5106 六集經 5107 七集經 5108 八集等經 5109 九集經 5110 十集經 5111 十一集經	5201 一集義註 5202 二、三、四集義註 5203 五、六、七集義註 5204 八、九、十、十一集義註	5301 一集複註 5302 二、三、四集複註 5303 五、六、七集複註 5304 八集等複註
6101 小誦 6102 法句經 6103 自說 6104 如是語 6105 經集 6106 天宮事 6107 餓鬼事 6108 長老偈 6109 長老尼偈 6110 譬喻-1 6111 譬喻-2 6112 諸佛史 6113 所行藏 6114 本生-1 6115 本生-2 6116 大義釋 6117 小義釋 6118 無礙解道 6119 導論 6120 彌蘭王問 6121 藏釋	6201 小誦義注 6202 法句義注-1 6203 法句義注-2 6204 自說義注 6205 如是語義註 6206 經集義注-1 6207 經集義注-2 6208 天宮事義注 6209 餓鬼事義注 6210 長老偈義注-1 6211 長老偈義注-2 6212 長老尼義注 6213 譬喻義注-1 6214 譬喻義注-2 6215 諸佛史義注 6216 所行藏義注 6217 本生義注-1 6218 本生義注-2 6219 本生義注-3 6220 本生義注-4 6221 本生義注-5 6222 本生義注-6 6223 本生義注-7 6224 大義釋義注 6225 小義釋義注 6226 無礙解道義注-1 6227 無礙解道義注-2 6228 導論義注	6301 導論複註 6302 導論明解
7101 法集論 7102 分別論 7103 界論 7104 人施設論 7105 論事 7106 雙論-1 7107 雙論-2 7108 雙論-3 7109 發趣論-1 7110 發趣論-2 7111 發趣論-3 7112 發趣論-4 7113 發趣論-5	7201 法集論義註 7202 分別論義註（迷惑冰消） 7203 五部論義註	7301 法集論根本複註 7302 分別論根本複註 7303 五論根本複註 7304 法集論複註 7305 五論複註 7306 阿毘達摩入門 7307 攝阿毘達磨義論 7308 阿毘達摩入門古複註 7309 阿毘達摩論母
1 Namo tassa bhagavato arahato sammāsambuddhassa 礼敬彼世尊、阿罗汉、正自觉者 Vinayapiṭake 律藏 Cūḷavagga-aṭṭhakathā 小品义注 1. Kammakkhandhakaṃ 1. 羯磨犍度 Tajjanīyakammakathā 呵责羯磨品 1. Cūḷavaggassa [Pg.1] paṭhame kammakkhandhake tāva paṇḍukalohitakāti paṇḍuko ceva lohitako cāti chabbaggiyesu dve janā; tesaṃ nissitakāpi paṇḍukalohitakātveva paññāyanti. Balavābalavaṃ paṭimantethāti suṭṭhubalavaṃ paṭivadatha. Alamatthatarāti samatthatarā. 1. 于《小品》(Cūḷavagga)第一羯磨犍度中，首先，“班杜迦与路希迦”(Paṇḍukalohitakā)是指六群比丘中的两人，即班杜迦(Paṇḍuka)与路希迦(Lohitaka)；依止他们的弟子亦被称为“班杜迦与路希迦”。“强力反驳”(Balavābalavaṃ paṭimantetha)是说：非常强力地回应。“更有能力”(Alamatthatarā)是说：更有能力者。 Tajjanīyakammakathā niṭṭhitā. 呵责羯磨品终。 Adhammakammadvādasakakathā 非法羯磨十二法品 4. Asammukhā katantiādīsu saṅghadhammavinayapuggalasammukhānaṃ vinā kataṃ, cuditakaṃ appaṭipucchitvā kataṃ, tasseva appaṭiññāya kataṃ. Adesanāgāminiyāti pārājikāpattiyā vā saṅghādisesāpattiyā vā. Ettha purimakesu tīsu tikesu nava padā adhammenakataṃ vaggenakatanti imehi saddhiṃ ekekaṃ gahetvā nava tikā vuttā. Evaṃ sabbepi dvādasa tikā honti. Paṭipakkhavasena sukkapakkhesupi eteyeva dvādasa tikā vuttā. 4. 于“非现前作”(asammukhā kataṃ)等句中：指不在僧团、法、律、个人(puggala)现前而作；未经被控者询问而作；未经其承认而作。“不可悔过”(adesanāgāminī)是指波罗夷(pārājika)罪或僧残(saṅghādisesa)罪。于此，前三组三法中的九个项目，与“不如法所作”(adhammenakataṃ)、“非全分所作”(vaggenakataṃ)这些词逐一组合，而说有九组三法。如是，总共有十二组三法。以相反的方式，于白品方面亦说了这同样的十二组三法。 6. Ananulomikehi [Pg.2] gihisaṃsaggehīti pabbajitānaṃ ananucchavikehi sahasokitādīhi gihisaṃsaggehi. 6. “以不适当的与在家者交往”者，谓出家人以不合宜的方式与在家者交往，例如与他们一同悲伤等。 Tiṇṇaṃ, bhikkhave, bhikkhūnantiādi ekekenāpi aṅgena tajjanīyakammaṃ kātuṃ vaṭṭatīti dassanatthaṃ vuttaṃ. Tajjanīyassa hi visesena bhaṇḍanakārakattaṃ aṅgaṃ, niyassassa abhiṇhāpattikattaṃ, pabbājanīyassa kuladūsakattaṃ vuttaṃ. Imesu pana tīsu aṅgesu yena kenaci sabbānipi kātuṃ vaṭṭati. Yadi evaṃ yaṃ campeyyakkhandhake vuttaṃ – ‘‘tajjanīyakammārahassa niyassakammaṃ karoti…pe… upasampadārahaṃ abbheti; evaṃ kho upāli adhammakammaṃ hoti avinayakammaṃ, evañca pana saṅgho sātisāro hotī’’ti idaṃ virujjhatīti. Idañca na virujjhati. Kasmā? Vacanatthanānattato, ‘‘tajjanīyakammārahassā’’ti imassa hi vacanassa kammasanniṭṭhānaṃ attho. ‘‘Tiṇṇaṃ, bhikkhave’’tiādivacanassa aṅgasambhavo, tasmā yadā saṅghena sannipatitvā ‘‘idaṃ nāma imassa bhikkhuno kammaṃ karomā’’ti sanniṭṭhānaṃ kataṃ hoti, tadā kammāraho nāma hoti. Tassa iminā lakkhaṇena tajjanīyādikammārahassa niyassakammādikaraṇaṃ adhammakammañceva avinayakammañcāti veditabbaṃ. Yassa pana bhaṇḍanakārakādīsu aṅgesu aññataraṃ aṅgaṃ atthi, tassa ākaṅkhamāno saṅgho yathānuññātesu aṅgesu ca kammesu ca yena kenaci aṅgena yaṃkiñci kammaṃ vavatthapetvā taṃ bhikkhuṃ kammārahaṃ katvā kammaṃ kareyya. Ayamettha vinicchayo. Evaṃ pubbenāparaṃ sameti. “比丘们，对于三种比丘……”等句，是为了开示即使只具足其中一个条件，也适合作呵责羯磨。诚然，呵责羯磨的条件，特别是指争讼(bhaṇḍanakārakattaṃ)；依止羯磨的条件，是指屡次犯戒(abhiṇhāpattikattaṃ)；驱摈羯磨(pabbājanīyakamma)的条件，是指污家。然而，在这三个条件中，只要具足任何一个，就可以对他作所有的羯磨。若如此，这是否与《瞻波犍度》(Campeyyakkhandhaka)中所说的——“对该受呵责羯磨者，却作依止羯磨……乃至恢复该受具足戒者；优波离，如此即是非法羯磨、非律羯磨，僧团也因此有过失”——相抵触呢？这并不抵触。为什么？因为文义不同。“对该受呵责羯磨者”此句的意义是羯磨的决断。“比丘们，对于三种比丘……”等句的意义是条件的成立。因此，当僧团集会后，作了“我们为这位比丘作某某羯磨”的决断时，他才被称为该受羯磨者。对于以这种特征而该受呵责等羯磨者，若对他作依止等羯磨，当知此即是非法羯磨与非律羯磨。然而，对于具足争讼等条件中任何一个条件的比丘，僧团若有意愿，即可在所允许的诸条件与诸羯磨中，以任一条件为据，决定施行任一羯磨，将该比丘定为该受羯磨者后，再对他作羯磨。这是此处的判决。如是，前后相合。 Tattha kiñcāpi tajjanīyakamme bhaṇḍanakārakavasena kammavācā vuttā, atha kho bālassa abyattassa āpattibahulassa tajjanīyakammaṃ karontena bālaabyattavaseneva kammavācā kātabbā. Evañhi bhūtena vatthunā kataṃ kammaṃ hoti, na ca aññassa kammassa vatthunā. Kasmā? Yasmā idampi anuññātanti. Esa nayo sabbattha. Aṭṭhārasa sammāvattanavatthūni pārivāsikakkhandhake vaṇṇayissāma. 在此，呵责羯磨中，虽然是依好争讼之事而说羯磨语，然对愚昧、无能、多犯戒者行呵责羯磨时，应仅依其愚昧、无能而作羯磨语。如是，羯磨乃以真实之事而作，而非以其他羯磨之事。何以故？以此亦被允许。此理通于一切（羯磨）。我等将于别住犍度(Pārivāsikakkhandhaka)中解释十八种正行事。 Adhammakammadvādasakakathā niṭṭhitā. 非法羯磨十二事论终。 Nappaṭippassambhetabbaaṭṭhārasakādikathā 不可平息十八事等论 8. Lomaṃ [Pg.3] pātentīti pannalomā honti; bhikkhū anuvattantīti attho. Netthāraṃ vattantīti nittharantānaṃ etanti netthāraṃ; yena sakkā nissāraṇā nittharituṃ, taṃ aṭṭhārasavidhaṃ sammāvattanaṃ vattantīti attho. Kittakaṃ kālaṃ vattaṃ pūretabbanti? Dasa vā pañca vā divasāni. Imasmiñhi kammakkhandhake ettakena vattaṃ pūritameva hoti. 8. “令毛发下垂”是指他们变得顺服；意思是他们随顺比丘。“行于出脱”是“出脱者之所行”，故为“出脱”；意思是他们行持十八种正行，藉此得以脱离驱摈。应履行义务多久？十日或五日。于此羯磨犍度中，以如是时日即足以完成其义务。 Nappaṭippassambhetabbaaṭṭhārasakādikathā niṭṭhitā. 不可平息十八事等论终。 Niyassakammakathā 依止羯磨论 11. Seyyasakavatthusmiṃ – apissu bhikkhū pakatāti apissu bhikkhū niccaṃ byāvaṭā honti. Sesaṃ tajjanīye vuttasadisameva. 11. 在西耶色迦(Seyyasaka)事中：“比丘们亦有事务”，意为比丘们亦恒常忙碌。其余的与呵责羯磨中所说相同。 Niyassakammakathā niṭṭhitā. 依止羯磨论终。 Pabbājanīyakammakathā 驱出羯磨论 21. Assajipunabbasukavatthu saṅghādisesavaṇṇanāyaṃ vuttaṃ. 21. 阿萨际与布纳跋苏事，已于僧残释义中说。 27. Kāyikena davenātiādīsu panettha kāyiko davo nāma kāyakīḷā vuccati. Sesapadadvayepi eseva nayo. Kāyiko anācāro nāma kāyadvāre paññattasikkhāpadavītikkamo vuccati. Sesadvayepi eseva nayo. Kāyikaṃ upaghātikaṃ nāma kāyadvāre paññattasikkhāpadassa asikkhanabhāvena upahananaṃ vuccati; nāsanaṃ vināsananti attho. Sesadvayepi eseva nayo. Kāyiko micchājīvo nāma paṭikkhittavejjakammādivasena telapacanaariṭṭhapacanādīni. Vācasiko micchājīvo nāma gihīnaṃ sāsanasampaṭicchanārocanādīni. Kāyikavācasiko nāma tadubhayaṃ. Sesaṃ tajjanīye vuttanayameva. 27. 于“以身之粗恶”等句中，此中，所谓“身之粗恶”，说为身之嬉戏。其余二句亦同此理。所谓“身之非行”，说为于身门违犯所制学处。其余二句亦同此理。所谓“身之损恼”，说为于身门，因不学习所制学处而毁坏；义即灭摈、毁灭。其余二句亦同此理。所谓“身之邪命”，是指以被禁止的医疗等方式，烹油、熬制药汤等。所谓“语之邪命”，是指为在家人接受与传达信息等。所谓“身语之邪命”，是指彼二者。其余的与呵责羯磨中所说之理相同。 Pabbājanīyakammakathā niṭṭhitā. 驱出羯磨论终。 Paṭisāraṇīyakammakathā 和解羯磨论 33. Sudhammavatthusmiṃ pana – anapaloketvāti na āpucchitvā. Etadavocāti kiṃ te gahapati therānaṃ paṭiyattanti sabbaṃ vivarāpetvā disvā etaṃ avoca. Ekā ca kho idha natthi yadidaṃ tilasaṃguḷikāti yā ayaṃ tilasakkhalikā nāma vuccati, sā natthīti attho. Tassa kira gahapatino [Pg.4] vaṃse ādimhi eko pūviyo ahosi. Tena naṃ thero jātiyā khuṃsetukāmo evamāha. Yadeva kiñcīti evaṃ bahuṃ buddhavacanaṃ ratanaṃ pahāya kiñcideva tilasaṃguḷikāvacanaṃ bhāsitaṃ. Kukkuṭapotakaudāharaṇena idaṃ dasseti ‘‘yathā so neva kākavassitaṃ na kukkuṭavassitaṃ akāsi, evaṃ tayāpi neva bhikkhuvacanaṃ na gihivacanaṃ vutta’’nti. 33. 于善法(Sudhamma)的故事中：“未征询”(anapaloketvā)即是未告辞。“彼作是言”(Etadavoca)是指：在问“长者，您为诸长老准备了什么？”，并让人揭开所有东西看过之后，他说了这话。“此处一物也无，即是芝麻丸”(Ekā ca kho idha natthi yadidaṃ tilasaṃguḷikā)，其义为：那被称为芝麻糖(tilasakkhalikā)的东西没有。据说，那位长者的祖先中，最初有一位是做饼的。因此，那位长老想要因其出身而羞辱他，才这样说。对于“任何东西”(Yadeva kiñci)一句，其义为舍弃了佛语这样众多的珍宝，却只说了些关于芝麻丸的话。以小鸡之喻说明此事：“正如它既不作乌鸦之鸣，亦不作鸡鸣，同样地，你既未说比丘之语，亦未说在家之语。” Paṭisāraṇīyakammakathā niṭṭhitā. 和解羯磨论终。 Adhammakammādidvādasakakathā 非法羯磨等十二事论 37. Asammukhā katantiādayo tikā vuttappakārā eva. 37. “非现前所作”等三法，如前所述。 39. Aṅgasamannāgamo purimehi asadiso. Tattha yathā lābhaṃ na labhanti; evaṃ parisakkanto parakkamanto alābhāya parisakkati nāma. Esa nayo anatthādīsu. Tattha anatthoti atthabhaṅgo. Anāvāsoti tasmiṃ ṭhāne avasanaṃ. Gihīnaṃ buddhassa avaṇṇanti gihīnaṃ santike buddhassa avaṇṇaṃ bhāsati. Dhammikaṃ paṭissavaṃ na saccāpetīti yathā sacco hoti, evaṃ na karoti; vassāvāsaṃ paṭissuṇitvā na gacchati, aññaṃ vā evarūpaṃ karoti. Pañcannaṃ bhikkhavetiādi ekaṅgenapi kammārahabhāvadassanatthaṃ vuttaṃ. Sesamettha uttānatthañceva, tajjanīye ca vuttanayameva. 39. 具足支分与前述不同。于此，正如不得利养，如是奔走努力之人，名为“为无利养而奔走”。此理则亦适用于无义利等情况。其中，“无义利”即义利之毁坏。“不住”即不得住于其处。“于在家人前说佛陀不善之言”即于在家人面前说佛陀之过。“不履行如法之承诺”即不令其承诺实现，例如，应允雨安居后却不去，或作其他类似之事。“诸比丘，五种”等语，是为了表明即使只具足一个支分，也堪受羯磨。其余部分在此处意义明显，且如诃责羯磨中所说之理则。 Adhammakammādidvādasakakathā niṭṭhitā. 非法羯磨等十二事论终。 Āpattiyā adassane ukkhepanīyakammakathā 不见罪举罪羯磨论 46. Channavatthusmiṃ – āvāsaparamparañca bhikkhave saṃsathāti sabbāvāsesu ārocetha. 46. 于阐那事中：“诸比丘，当于诸住处辗转宣告”，意即于所有住处通告。 50. Bhaṇḍanakārakotiādīsu bhaṇḍanādipaccayā āpannaṃ āpattiṃ ropetvā tassā adassaneyeva kammaṃ kātabbaṃ. Tikā vuttappakārā eva. 50. 在斗诤者等事中，由于斗诤等原因所犯之罪，应确定其罪行，即使其不见罪，亦应对其进行羯磨。三法如前所说。 51. Sammāvattanāyaṃ panettha tecattālīsa vattāni. Tattha na anuddhaṃsetabboti na codetabbo. Na bhikkhu bhikkhūhīti añño bhikkhu aññehi bhikkhūhi na bhinditabbo. Na gihiddhajoti odātavatthāni acchinnadasapupphadasāni ca na dhāretabbāni. Na titthiyaddhajoti kusacīrādīni na dhāretabbāni. Na āsādetabboti na apasādetabbo. Anto vā bahi vāti vihārassa anto vā bahi vā. Na titthiyādipadattayaṃ uttānameva[Pg.5]. Sesaṃ sabbaṃ pārivāsikakkhandhake vaṇṇayissāma. Sesaṃ tajjanīye vuttanayameva. Āpattiyā appaṭikamme ukkhepanīyakammaṃ iminā sadisameva. 51. 在此正行中有四十三种行法。其中，“不应呵责”即不应谴责。“比丘不为诸比丘”，意即一比丘不应被其他比丘离间。“不著在家幢相”，即不应穿著纯白衣物及有未剪裁流苏和花饰流苏的衣物。“不著外道幢相”，即不应穿著草衣等。“不应触恼”即不应摈斥。“内或外”即寺院之内或外。“不与外道…”等三句意义明显。其余一切我们将在别住犍度（pārivāsikakkhandhake）中释义。其余部分与诃责羯磨中所说的方式相同。对不忏罪者的举罪羯磨与此相似。 65. Ariṭṭhavatthu khuddakavaṇṇanāyaṃ vuttaṃ. ‘‘Bhaṇḍanakārako’’tiādīsu yaṃ diṭṭhiṃ nissāya bhaṇḍanādīni karoti, tassā appaṭinissaggeyeva kammaṃ kātabbaṃ. Sesaṃ tajjanīye vuttanayameva. Sammāvattanāyampi hi idha tecattālīsaṃyeva vattānīti. 65. 阿梨吒(Ariṭṭha)事已在小品释义中说。于“好争论者”等句中，凡依于某种邪见而作出争论等行为，仅于其不舍离此邪见时，方应为作举罪羯磨。其余部分与在诃责(tajjanīya)中所说的方式相同。确实，于此正行中亦仅有四十三种行法。 Āpattiyā adassane ukkhepanīyakammakathā niṭṭhitā. 不见罪举罪羯磨论终。 Kammakkhandhakavaṇṇanā niṭṭhitā. 羯磨犍度释义终。 2. Pārivāsikakkhandhakaṃ 2. 别住犍度 Pārivāsikavattakathā 别住者行法说 75. Pārivāsikakkhandhake [Pg.6] – pārivāsikāti parivāsaṃ parivasantā. Tattha catubbidho parivāso – appaṭicchannaparivāso, paṭicchannaparivāso, suddhantaparivāso, samodhānaparivāsoti. Tesu ‘‘yo, bhikkhave, aññopi aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, tassa cattāro māse parivāso dātabbo’’ti (mahāva. 86) evaṃ mahākhandhake vutto titthiyaparivāso appaṭicchannaparivāso nāma. Tattha yaṃ vattabbaṃ taṃ vuttameva. Ayaṃ pana idha anadhippeto. Sesā tayo yena saṅghādisesāpatti āpannā ceva hoti paṭicchāditā ca, tassa dātabbā. Tesu yaṃ vattabbaṃ taṃ samuccayakkhandhake vakkhāma. Ete pana idha adhippetā. Tasmā etesu yaṃkiñci parivāsaṃ parivasantā ‘‘pārivāsikā’’ti veditabbā. 75. 于别住犍度中——“别住者”，谓行别住(parivāsa)者。于此，别住有四种：不覆藏别住(appaṭicchannaparivāsa)、覆藏别住(paṭicchannaparivāso)、清净别住(suddhantaparivāso)与合一别住(samodhānaparivāsa)。其中，“诸比丘，若有先前是其他外道者，欲于此法与律中出家，欲受具足戒，应给予四个月的别住”（大犍度 86），如是在大犍度(Mahākhandhaka)中所说的外道别住，名为不覆藏别住。于彼，当说者已说。然此非此处所意指。其余三者，乃授予已犯僧残(saṅghādisesa)罪且覆藏之比丘。关于此三者，当说之事我等将于集犍度(Samuccayakkhandhaka)中说明。然此处所意指的为此三者。是故，凡行此等中任何一种别住者，当知为“别住者”。 Pakatattānaṃ bhikkhūnanti ṭhapetvā navakataraṃ pārivāsikaṃ avasesānaṃ antamaso mūlāyapaṭikassanārahādīnampi. Abhivādanapaccuṭṭhānanti yaṃ te abhivādanādiṃ karonti, taṃ sādiyanti, sampaṭicchanti; na paṭikkhipantīti attho. Tattha sāmīcikammanti ṭhapetvā abhivādanādīni aññassa anucchavikassa bījanavātadānādino ābhisamācārikassetaṃ adhivacanaṃ. Āsanābhihāranti āsanassa abhiharaṇaṃ, āsanaṃ gahetvā abhigamanaṃ paññāpanameva vā. Seyyābhihārepi eseva nayo. Pādodakanti pādadhovanaudakaṃ. Pādapīṭhanti dhotapādaṭṭhapanakaṃ. Pādakathalikanti adhotapādaṭṭhapanakaṃ pādaghaṃsanaṃ vā. Āpatti dukkaṭassāti saddhivihārikānampi sādiyantassa dukkaṭameva, tasmā te vattabbā – ‘‘ahaṃ vinayakammaṃ karomi, mayhaṃ vattaṃ mā karotha, mā maṃ gāmappavesanaṃ āpucchathā’’ti. Sace saddhāpabbajitā kulaputtā ‘‘tumhe, bhante, tumhākaṃ vinayakammaṃ karothā’’ti vatvā vattaṃ karonti, gāmappavesanampi āpucchantiyeva, vāritakālato paṭṭhāya anāpatti. Mithu yathāvuḍḍhanti pārivāsikabhikkhūnaṃ aññamaññaṃ yo yo vuḍḍho tena tena navakatarassa sādituṃ. “正常比丘”是指除了较新学的别住者之外，乃至应行本日治(mūlāyapaṭikassanā)者等其余的比丘。“礼敬、起迎”是指他们乐受、领受他人所作的礼敬等，不予拒绝之意。此处，“如法事”是除了礼敬等之外，对其他如扇风等合宜的、属于威仪方面的行为的称呼。“送上坐具”是指送上坐具，即拿来坐具并为之铺设。“送上卧具”也是同样的道理。“足水”是指洗脚水。“足凳”是指放置已洗之脚的凳子。“擦脚物”是指放置未洗之脚的物品或擦脚的东西。“犯恶作罪”是指（别住者）即使接受自己弟子的侍奉，也只犯恶作罪。因此，应告知他们：“我正在行律羯磨，你们不要为我侍奉，不要向我请求进村。”如果具信出家的良家子说：“尊者，请您行您的律羯磨吧”，说完后仍然为他侍奉，也仍然向他请求进村，那么从被制止之时起，（别住者）无罪。“相互间按年长”是指在别住比丘中，年长者可以接受较年少者的（礼敬等）。 Pañca [Pg.7] yathāvuḍḍhanti pakatattehipi saddhiṃ vuḍḍhapaṭipāṭiyā eva. Tasmā pātimokkhe uddissamāne hatthapāse nisīdituṃ vaṭṭati. Mahāpaccariyaṃ pana ‘‘pāḷiyā anisīditvā pāḷiṃ vihāya hatthapāsaṃ amuñcantena nisīditabba’’nti vuttaṃ. Pārisuddhiuposathe karīyamāne saṅghanavakaṭṭhāne nisīditvā tattheva nisinnena attano pāḷiyā pārisuddhiuposatho kātabbo. Pavāraṇāyapi saṅghanavakaṭṭhāne nisīditvā tattheva nisinnena attano pāḷiyā pavāretabbaṃ. Saṅghena ghaṇṭiṃ paharitvā bhājīyamānaṃ vassikasāṭikampi attano pattaṭṭhāne gahetuṃ vaṭṭati. 第五，按年长而行：即使与正常比丘在一起，也只按年长的顺序。因此，在诵波罗提木叉时，可以坐在伸手所及之处。《大筏注》中则说：“不应按顺序坐，而应离开队列，坐在不离伸手所及之处。”在行清净布萨时，应坐在僧团中最末座，就在那里坐着，按自己的顺序行清净布萨。自恣（pavāraṇā）时也应坐在僧团中最末座，就在那里坐着，按自己的顺序自恣。僧团鸣犍稚分发雨安居衣时，也可以在自己按顺序应得的位置上领取。 Oṇojananti vissajjanaṃ vuccati. Sace hi pārivāsikassa dve tīṇi uddesabhattādīni pāpuṇanti, aññā cassa puggalikabhattapaccāsā hoti, tāni paṭipāṭiyā gahetvā ‘‘bhante, heṭṭhā gāhetha, ajja mayhaṃ bhattapaccāsā atthi, sve gaṇhissāmī’’ti vatvā vissajjetabbāni. Evaṃ tāni punadivasesu gaṇhituṃ labhati. Punadivase sabbapaṭhamaṃ etassa dātabbanti kurundiyaṃ vuttaṃ. Yadi pana na gaṇhāti na vissajjeti, punadivase na labhati, idaṃ oṇojanaṃ nāma pārivāsikasseva odissa anuññātaṃ. Kasmā? Tassa hi saṅghanavakaṭṭhāne nisinnassa bhattagge yāgukhajjakādīni pāpuṇanti vā na vā, tasmā so ‘‘bhikkhāhārena mā kilamitthā’’ti idamassa saṅgahakaraṇatthāya odissa anuññātaṃ. “辞让”（oṇojana）被称为“放弃”（vissajjana）。如果一位别住者得到两三份指定食物等，而他又有望获得其他个人食物，那么他应按次序接过食物后说：‘尊者，请让下一位取，我今天有望获得食物，明天再来取。’然后予以辞让。这样，他就可以在之后几天领取它们。在《古仑谛》中说，第二天应最先给他。但如果他既不领取也不辞让，第二天就不能再领。这个名为‘辞让’的规定是特别为别住者而允许的。为什么呢？因为他坐在僧团的末座，在饭堂里不一定能得到粥、硬食等，所以为了帮助他，让他‘不因食物而困乏’，才特别为他制定此项允许。 Bhattanti āgatāgatehi vuḍḍhapaṭipāṭiyā gahetvā gantabbaṃ vihāre saṅghassa catussālabhattaṃ, etaṃ yathāvuḍḍhaṃ labhati. Pāḷiyā pana gantuṃ vā ṭhātuṃ vā na labhati, tasmā pāḷito osakkitvā hatthapāse ṭhitena hatthaṃ pasāretvā yathā seno nipatitvā gaṇhāti, evaṃ gaṇhitabbaṃ. Ārāmikasamaṇuddesehi āharāpetuṃ na labhati. Sace sayameva āharanti, vaṭṭati. Rañño mahāpeḷabhattepi eseva nayo. Catussālabhatte pana sace oṇojanaṃ kattukāmo hoti, attano atthāya ukkhitte piṇḍe ‘‘ajja me bhattaṃ atthi, sve gaṇhissāmī’’ti vattabbaṃ. Punadivase dve piṇḍe labhatīti mahāpaccariyaṃ vuttaṃ. Uddesabhattādīnipi pāḷito osakkitvāva gahetabbāni. Yattha pana nisīdāpetvā parivisanti, tattha sāmaṇerānaṃ jeṭṭhakena bhikkhūnaṃ saṅghanavakena hutvā nisīditabbaṃ. 食物方面：对于寺院中僧团的食堂食物，前来的比丘们应按年长次序领取后离开，而他则可依年长次序获得。但是，他不得在队列中行走或站立，因此应从队列中退下，站在伸手所及之处，如鹰俯冲攫取般伸臂取食。不得让净人或沙弥为他拿来。如果他们自己拿来，则可以。国王的大篮食物也是同样的规矩。在食堂食物方面，如果他想作辞让，当食物为他拿起时，应说：“我今天有食物了，明天再领。”《大筏注》中说：他第二天可领到两份食物。指定食物等也应从队列中退下后领取。在安排座位后供食的地方，（别住者）应作为沙弥中的最年长者、比丘中的最年少者而坐。 76. Idāni [Pg.8] yā ayaṃ sammāvattanā vuttā, tattha na upasampādetabbanti upajjhāyena hutvā na upasampādetabbaṃ; vattaṃ nikkhipitvā pana upasampādetuṃ vaṭṭati. Ācariyena hutvāpi kammavācā na sāvetabbā, aññasmiṃ asati vattaṃ nikkhipitvā sāvetuṃ vaṭṭati. Na nissayoti āgantukānaṃ nissayo na dātabbo. Yehipi pakatiyāva nissayo gahito, te vattabbā – ‘‘ahaṃ vinayakammaṃ karomi, asukattherassa nāma santike nissayaṃ gaṇhatha, mayhaṃ vattaṃ mā karotha, mā maṃ gāmappavesanaṃ āpucchathā’’ti. Sace evaṃ vuttepi karontiyeva, vāritakālato paṭṭhāya karontesupi anāpatti. 76. 现在，已宣说此正行，于此期间，不应授具足戒，即不应作为戒师而授具足戒；但是，在舍置别住后，则可以授具足戒。即使作为阿阇梨，也不应宣读羯磨语；若无他人，在舍置别住后，则可以宣读。不应给予依止，即不应给予来访的比丘依止。对于那些本来就已接受依止的比丘，也应告知他们：“我正在行持律的羯磨，你们到某某长老处去接受依止，不要为我服务，入村前不要向我告假。”即使这样说了他们仍然服务，从被制止之时起，他们这样做也无罪。 Na sāmaṇeroti añño sāmaṇero na gahetabbo. Upajjhaṃ datvā gahitasāmaṇerāpi vattabbā – ‘‘ahaṃ vinayakammaṃ karomi, mayhaṃ vattaṃ mā karotha, mā maṃ gāmappavesanaṃ āpucchathā’’ti. Sace evaṃ vuttepi karontiyeva, vāritakālato paṭṭhāya karontesupi anāpatti. Bhikkhunovādakasammuti nāma ādhipaccaṭṭhānabhūtāti paṭikkhittā, tasmā bhikkhusaṅghassa vattabbaṃ – ‘‘bhante, ahaṃ vinayakammaṃ karomi, bhikkhunovādakaṃ jānāthā’’ti, paṭibalassa vā bhikkhussa bhāro kātabbo. Āgatā bhikkhuniyo ‘‘saṅghasantikaṃ gacchatha, saṅgho vo ovādadāyakaṃ jānissatī’’ti vā ‘‘ahaṃ vinayakammaṃ karomi, asukabhikkhussa nāma santikaṃ gacchatha, so vo ovādaṃ dassatī’’ti vā vattabbā. “不应接受沙弥”是指：不应接受其他沙弥。对于已授与亲教师而接受的沙弥，也应告知他们：“我正在行律事，你们不要为我作务，不要向我询问进村之事。”即使这样说了他们仍然去做，从被制止之时起，他们这样做也无罪。教诫比丘尼的委任，因其是权威的地位而被拒绝。因此，应对比丘僧团说：“尊者们，我正在行律事，请你们指定一位教诫比丘尼者。”或者，此责任应被交托给一位有能力的比丘。前来的比丘尼们应被告知：“你们去僧团那里，僧团会为你们指定一位教诫者。”或者说：“我正在行律事，你们去某某比丘那里，他会给你们教诫。” Sā āpattīti sukkavissaṭṭhiyā parivāse dinne sukkavissaṭṭhi nāpajjitabbā. Aññā vā tādisikāti kāyasaṃsaggādigarukāpatti. Tato vā pāpiṭṭhatarāti pārājikāpatti; sattasu hi āpattīsu dubbhāsitāpatti pāpiṭṭhā; dukkaṭāpatti pāpiṭṭhatarā; dukkaṭāpatti pāpiṭṭhā, pāṭidesanīyāpatti pāpiṭṭhatarāti evaṃ pācittiyathullaccayasaṅghādisesapārājikāpattīsu nayo netabbo. Tāsaṃ vatthūsupi dubbhāsitavatthu pāpiṭṭhaṃ, dukkaṭavatthu pāpiṭṭhataranti purimanayeneva bhedo veditabbo. Paṇṇattivajjasikkhāpade pana vatthupi āpattipi pāpiṭṭhā. Lokavajje ubhayampi pāpiṭṭhataraṃ. “彼罪”是指：在因出精而被处以别住后，不应再犯出精罪。“或另一同类罪”是指：如身体接触等重罪。“或比那更恶之罪”是指：波罗夷罪。因为在七类罪中，恶说是恶的，恶作是更恶的；恶作是恶的，应悔过是更恶的。如此类推，此方法应适用于波逸提、偷兰遮、僧残、波罗夷等诸罪。在其诸事中，恶说之事是恶的，恶作之事是更恶的，应依前述方法了知其差别。然而，在制罪的学处中，事与罪都是恶的。在世间罪中，两者都是更恶的。 Kammanti parivāsakammavācā vuccati. Taṃ kammaṃ ‘‘akataṃ dukkaṭa’’ntiādīhi vā ‘‘kiṃ idaṃ kammaṃ nāma kasikammaṃ gorakkhakamma’’ntiādīhi vā vacanehi na garahitabbaṃ. Kammikāti yehi bhikkhūhi kammaṃ kataṃ, te vuccanti, te ‘‘bālā abyattā’’tiādīhi vacanehi na garahitabbā. Na [Pg.9] savacanīyaṃ kātabbanti palibodhatthāya vā pakkosanatthāya vā savacanīyaṃ na kātabbaṃ, palibodhatthāya hi karonto ‘‘ahaṃ āyasmantaṃ imasmiṃ vatthusmiṃ savacanīyaṃ karomi, imamhā āvāsā ekapadampi mā pakkāmi, yāva na taṃ adhikaraṇaṃ vūpasantaṃ hotī’’ti evaṃ karoti. Pakkosanatthāya karonto ‘‘ahaṃ te savacanīyaṃ karomi, ehi mayā saddhiṃ vinayadharānaṃ sammukhībhāvaṃ gacchāmā’’ti evaṃ karoti; tadubhayampi na kātabbaṃ. “羯磨”，是指别住的羯磨语。此羯磨不应被“未作，恶作”等语，或“这是什么羯磨？是农耕羯磨还是牧牛羯磨？”等语所呵责。“行羯磨者”，是指那些已作羯磨的比丘，他们不应被“愚痴、无能”等语所呵责。所谓不应作随说，是指不应为了障碍或召唤的目的而作随说。为障碍而作者会如此说：“具寿，我在此事上对你作随说，你一步也不要离开此住处，直到该诤事平息为止。”为召唤而作者会如此说：“我对你作随说，来，与我一起去见持律者们。”这两种都不应作。 Na anuvādoti vihāre jeṭṭhakaṭṭhānaṃ na kātabbaṃ. Pātimokkhuddesakena vā dhammajjhesakena vā na bhavitabbaṃ. Nāpi terasasu sammutīsu ekasammutivasenāpi issariyakammaṃ kātabbaṃ. Na okāsoti ‘‘karotu me āyasmā okāsaṃ, ahaṃ taṃ vattukāmo’’ti evaṃ pakatattassa okāso na kāretabbo, vatthunā vā āpattiyā vā na codetabbo, ‘‘ayaṃ pubbe te doso’’ti na sāretabbo. Na bhikkhūhi sampayojetabbanti aññamaññaṃ yojetvā kalaho na kāretabbo. 所谓“不应行使职权”，是指不应在寺院中担任长老的职位，不应成为诵波罗提木叉者或劝请说法者，亦不应通过十三种委任中的任何一种来行使权力。所谓“不应请求机会”，是指不应向已恢复正常的比丘请求说：“具寿，请给我机会，我想对您说话”；不应以事或罪举发他；也不应提醒他说：“这是你以前的过失。”所谓“不应煽动比丘”，是指不应煽动比丘们互相争吵。 Puratoti saṅghattherena hutvā purato na gantabbaṃ, dvādasahatthaṃ upacāraṃ muñcitvā ekakena gantabbaṃ. Nisīdanepi eseva nayo. Āsanapariyantoti bhattaggādīsu saṅghanavakāsanaṃ vuccati; svāssa dātabbo, tattha nisīditabbaṃ. Seyyāpariyantoti seyyānaṃ pariyanto, sabbalāmakaṃ mañcapīṭhaṃ. Ayañhi vassaggena attano pattaṭṭhāne seyyaṃ gahetuṃ na labhati. Sabbabhikkhūhi vicinitvā gahitāvasesā maṅkulagūthabharitā vettalatādivinaddhā lāmakaseyyā assa dātabbā. Vihārapariyantoti yathā ca seyyā, evaṃ vasanaāvāsopi vassaggena attano pattaṭṭhāne tassa na vaṭṭati. Sabbabhikkhūhi vicinitvā gahitāvasesā pana rajohatabhūmi jatukamūsikabharitā paṇṇasālā assa dātabbā. Sace pakatattā sabbe rukkhamūlikā abbhokāsikā ca honti, channaṃ na upenti, sabbepi etehi vissaṭṭhāvāsā nāma honti. Tesu yaṃ icchati, taṃ labhati. Vassūpanāyikadivase paccayaṃ ekapasse ṭhatvā vassaggena gaṇhituṃ labhati. Senāsanaṃ na labhati, nibaddhavassāvāsikaṃ senāsanaṃ gaṇhitukāmena vattaṃ nikkhipitvā gahetabbaṃ. 在前方：即使是僧团上座，也不应走在前面；应空出十二肘的近行区，独自前行。就座时也是同样的方法。“座位的末端”，是指在食堂等处僧团中最末的座位；应将那座位给予他，他应坐在那里。“卧坐具的末端”，是指卧坐具的末尾，即最差的床座。他不能按戒腊在轮到他的地方领取卧坐具。应将所有比丘挑选后剩下的、充满臭虫粪、用藤条等绑扎的最差卧坐具给予他。“住处的末端”：如同卧坐具，他也不可以在轮到他的地方按戒腊得到住宿的住处。应将所有比丘挑选后剩下的、地面满是灰尘、充满蝙蝠和老鼠的叶茅棚给予他。如果所有已恢复正常的比丘都是树下住者或露地住者，不进入有遮蔽处，则所有这些住处都称为被他们舍弃的住处。在其中，他可以得到他想要的。在入雨安居日，他可以站在一旁，按戒腊领取资具。他不得领取卧坐具。想要领取固定雨安居卧坐具者，必须先舍置其行仪才能领取。 Tena [Pg.10] ca so sāditabboti yaṃ assa āsanādipariyantaṃ bhikkhū denti, so eva sāditabbo. Puresamaṇena vā pacchāsamaṇena vāti ñātipavāritaṭṭhāne ‘‘ettake bhikkhū gahetvā āgacchathā’’ti nimantitena ‘‘bhante, asukaṃ nāma kulaṃ bhikkhū nimantesi, etha tattha gacchāmā’’ti evaṃ saṃvidhāya bhikkhū puresamaṇe vā pacchāsamaṇe vā katvā na gantabbaṃ. ‘‘Bhante, asukasmiṃ nāma gāme manussā bhikkhūnaṃ āgamanaṃ icchanti, sādhu vatassa sace tesaṃ saṅgahaṃ kareyyāthā’’ti evaṃ pana pariyāyena kathetuṃ vaṭṭati. 他应乐受之：对于诸比丘所给予他的座位末端等，他都应当乐于接受。不应让比丘作前行沙门或后行沙门：若在亲戚或邀请者处，被邀请说“请带上若干比丘前来”，不应在约定“诸位尊者，某某家邀请了比丘们，我们去吧”之后，将诸比丘作为自己的前行沙门或后行沙门而前往。然而，可以这样委婉地说：“诸位尊者，某村的人们希望比丘们前去，若能摄受他们，实为善哉！” Na āraññikaṅganti āgatāgatānaṃ ārocetuṃ harāyamānena āraññikadhutaṅgaṃ na samādātabbaṃ. Yenāpi pakatiyā samādinnaṃ, tena dutiyaṃ bhikkhuṃ gahetvā araññe aruṇaṃ uṭṭhāpetabbaṃ, na ca ekakena vatthabbaṃ. Tathā bhattaggādīsu āsanapariyante nisajjāya harāyamānena piṇḍapātikadhutaṅgampi na samādātabbaṃ. Yo pana pakatiyāva piṇḍapātiko tassa paṭisedho natthi. 不应因羞于向前来诸比丘告知，而受持阿兰若头陀支。即使是本来就已受持此支者，也应带上另一位比丘在林中使黎明升起，不应独自居住。同样，在食堂等处，也不应因羞于坐在末座而受持常乞食头陀支。但对于本来就是行乞食的比丘，则无此禁止。 Na ca tappaccayāti ‘‘nīhaṭabhatto hutvā vihāreyeva nisīditvā bhuñjanto rattiyo gaṇayissāmi, gacchato me bhikkhuṃ disvā anārocentassa ratticchedo siyā’’ti iminā kāraṇena piṇḍapāto na nīharāpetabbo. Mā maṃ jāniṃsūti ‘‘mā maṃ ekabhikkhupi jānātū’’ti ca iminā ajjhāsayena vihāre sāmaṇerehi pacāpetvā bhuñjitumpi na labhati. Gāmaṃ piṇḍāya pavisitabbameva. Gilānassa pana navakammaācariyupajjhāyakiccādipasutassa vā vihāreyeva acchituṃ vaṭṭati. Sacepi gāme anekasatā bhikkhū vicaranti, na sakkā hoti ārocetuṃ, gāmakāvāsaṃ gantvā sabhāgaṭṭhāne vasituṃ vaṭṭati. 不应以“我将让人把食物送来，只坐在寺院里食用，并计算夜数；若我外出时看见比丘而不告知，夜数就会中断”为由，而让人把乞食送来。也不可以怀着“不要让任何一个比丘知道我”的意图，让沙弥在寺院里烹煮而食。必须进入村庄乞食。但病人，或忙于新建工程、阿阇梨与戒师的事务等者，可以只住在寺院里。即使村里有数百位比丘往来，无法一一告知，也可以去村中的住处，住在相应的住处。 Āgantukenāti kañci vihāraṃ gatena tattha bhikkhūnaṃ ārocetabbaṃ. Sace sabbe ekaṭṭhāne ṭhite passati, ekaṭṭhāne ṭhiteneva ārocetabbaṃ. Atha rukkhamūlādīsu visuṃ visuṃ ṭhitā honti, tattha tattha gantvā ārocetabbaṃ. Sañcicca anārocentassa ratticchedo ca hoti, vattabhede ca dukkaṭaṃ. Atha vicinanto ekacce na passati, ratticchedova hoti, na vattabhedadukkaṭaṃ. 作为来访者，去到某座寺院时，应向那里的比丘们告知。若看见所有比丘都聚在一处，即应在他们所聚之处告知。若他们分散在树下等处，则应到他们各自所在之处告知。故意不告知者，夜数中断，且因违犯行仪而得恶作。若寻找时没有看见某些比丘，则只有夜数中断，没有因违犯行仪的恶作。 Āgantukassāti [Pg.11] attano vasanavihāraṃ āgatassāpi ekassa vā bahūnaṃ vā vuttanayeneva ārocetabbaṃ. Ratticchedavattabhedāpi cettha vuttanayeneva veditabbā. Sace āgantukā muhuttaṃ vissamitvā vā avissamitvā eva vā vihāramajjhena gacchanti, tesampi ārocetabbaṃ. Sace tassa ajānantasseva gacchanti, ayañca pana gatakāle jānāti, gantvā ārocetabbaṃ. Sampāpuṇituṃ asakkontassa ratticchedova hoti, na vattabhedadukkaṭaṃ. Yepi antovihāraṃ appavisitvā upacārasīmaṃ okkamitvā gacchanti, ayañca nesaṃ chattasaddaṃ vā ukkāsitasaddaṃ vā khipitasaddaṃ vā sutvāva āgantukabhāvaṃ jānāti, gantvā ārocetabbaṃ. Gatakāle jānantenapi anubandhitvā ārocetabbameva. Sampāpuṇituṃ asakkontassa ratticchedova hoti, na vattabhedadukkaṭaṃ. Yopi rattiṃyeva āgantvā rattiṃyeva gacchati, sopissa ratticchedaṃ karoti, aññātattā pana vattabhedadukkaṭaṃ natthi. Sace ajānitvāva abbhānaṃ karoti, akatameva hotīti kurundiyaṃ vuttaṃ. Tasmā adhikā rattiyo gahetvā kātabbaṃ, ayaṃ apaṇṇakapaṭipadā. 对来客：对于来到自己所住寺院的来客，无论是一位或多位，都应如前述方法告知。于此，夜中断和违犯义务也应如前述方法来理解。若来客稍作休息或不作休息即穿过寺院中心，也应告知他们。若他们在自己不知情时离开，而自己是在他们走后才知道，应前去告知。若无法追上，只会夜中断，没有违犯义务的恶作。若有人未进入寺院内，仅踏入近住区(upacārasīma)后便离开，而自己是听到他们的伞声、咳嗽声或喷嚏声才知道是来客，应前去告知。即使在他们离开后才知道，也必须追上去告知。若无法追上，只会夜中断，没有违犯义务的恶作。若有人夜间来、夜间走，他也会造成夜中断，但因为不知情，所以没有违犯义务的恶作。若在不知情下行出罪(abbhāna)，则等同未行，如《古仑谛》(Kurundī)中所说。因此，应在补足额外的夜数后行之，此为无过失之行道(apaṇṇakapaṭipadā)。 Nadīādīsu nāvāya gacchantampi paratīre ṭhitampi ākāsena gacchantampi pabbatatalaaraññādīsu dūre ṭhitampi bhikkhuṃ disvā sace ‘‘bhikkhū’’ti vavatthānaṃ atthi, nāvādīhi vā gantvā mahāsaddaṃ katvā vā vegena anubandhitvā vā ārocetabbaṃ, anārocentassa ratticchedo ceva vattabhedadukkaṭañca. Sace vāyamantopi sampāpuṇituṃ vā sāvetuṃ vā na sakkoti, ratticchedova hoti, na vattabhedadukkaṭaṃ. Saṅghasenābhayatthero pana visayāvisayena katheti – ‘‘visaye kira anārocentassa ratticchedo ceva vattabhedadukkaṭañca hoti, avisaye pana ubhayampi natthī’’ti. Karavīkatissatthero ‘‘samaṇo ayanti vavatthānameva pamāṇaṃ, sacepi avisayo hoti, vattabhedadukkaṭameva natthi, ratticchedo pana hotiyevā’’ti āha. 若看见比丘在河川等处乘船、或站在对岸、或于空中行走、或在远处的山地、林野等处，若能确定“是比丘”，则应乘船等前去，或大声呼喊，或迅速追赶以告知。不告知者，中断其夜，且得违越义务之恶作。若虽努力仍无法到达或令其听闻，则仅中断其夜，无违越义务之恶作。然而，僧伽斯那无畏长老(Saṅghasenābhayatthera)依范围与非范围而说：“在范围内不告知者，中断其夜，且得违越义务之恶作；在范围外则二者皆无。”迦罗毗迦帝须长老(Karavīkatissatthera)说：“‘此是沙门’之确定即是标准。即使在范围外，也仅是无违越义务之恶作，然中断其夜则必然发生。” Uposatheti ‘‘uposathaṃ sampāpuṇissāmā’’ti āgantukā bhikkhū āgacchanti, iddhiyā gacchantāpi uposathabhāvaṃ ñatvā otaritvā uposathaṃ karonti, tasmā āgantukasodhanatthaṃ uposathadivase ārocetabbaṃ. Pavāraṇāyapi eseva nayo. Gilānoti gantuṃ asamattho. Dūtenāti ettha anupasampannaṃ pesetuṃ na vaṭṭati, bhikkhuṃ pesetvā ārocāpetabbaṃ. 布萨：来访的比丘们心念“我等将参加布萨”而前来；以神通而行者，得知是布萨日，亦会降下举行布萨。是故，为查验来访比丘清净故，应于布萨日宣告。自恣(Pavāraṇā)日亦同此理。病者，谓无法前往。使者：此处不应派遣未受具足戒者，应派遣比丘去，令其宣告。 Abhikkhuko [Pg.12] āvāsoti suññavihāro; yattha ekopi bhikkhu natthi, tattha vāsatthāya na gantabbaṃ. Na hi tattha vuttharattiyo gaṇanūpikā honti, pakatattena pana saddhiṃ vaṭṭati. Dasavidhantarāye pana sacepi rattiyo gaṇanūpikā na honti, antarāyato parimuccanatthāya gantabbameva. Tena vuttaṃ – ‘‘aññatra antarāyā’’ti. Nānāsaṃvāsakehi saddhiṃ vinayakammaṃ kātuṃ na vaṭṭati. Tesaṃ anārocanepi ratticchedo natthi, abhikkhukāvāsasadisameva hoti. Tena vuttaṃ – ‘‘yatthassu bhikkhū nānāsaṃvāsakā’’ti. Sesaṃ uposathakkhandhake vuttanayameva. “无比丘的住处”是指空寺院；凡无一比丘之处，不应为居住而去。在那里度过的夜晚不计夜数；但与常规比丘同去则是允许的。然而，若有十种危难，即使夜晚不计夜数，为脱离危难也应前往。因此说：“除非有危难。”不应与不同住者共作律羯磨。即使不告知他们，夜数也不会中断，这就像在无比丘的住处一样。因此说：“若彼处有不同住的比丘。”其余如《布萨犍度》所说。 81. Ekacchanne āvāsetiādīsu āvāso nāma vasanatthāya katasenāsanaṃ. Anāvāso nāma cetiyagharaṃ bodhigharaṃ sammuñjaniaṭṭako dāruaṭṭako pānīyamāḷo vaccakuṭi dvārakoṭṭhakoti evamādi. Tatiyapadena tadubhayampi gahitaṃ. Etesu yattha katthaci ekacchanne chadanato udakapatanaṭṭhānaparicchinne okāse ukkhittako vasituṃ na labhati. ‘‘Pārivāsiko pana antoāvāseyeva na labhatī’’ti mahāpaccariyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana ‘‘avisesena udakapātena vārita’’nti vuttaṃ. Kurundiyaṃ ‘‘etesu ettakesu pañcavaṇṇacchadanabaddhaṭṭhānesu pārivāsikassa ca ukkhittakassa ca pakatattena saddhiṃ udakapātena vārita’’nti vuttaṃ. Tasmā nānūpacārepi ekacchanne na vaṭṭati. Sace panettha tadahupasampannepi pakatatte paṭhamaṃ pavisitvā nipanne saṭṭhivassopi pārivāsiko pacchā pavisitvā jānanto nipajjati, ratticchedo ceva vattabhedadukkaṭañca. Ajānantassa ratticchedova na vattabhedadukkaṭaṃ. Sace pana tasmiṃ paṭhamaṃ nipanne pacchā pakatatto pavisitvā nipajjati, pārivāsiko ca jānāti, ratticchedo ceva vattabhedadukkaṭañca. No ce jānāti, ratticchedova na vattabhedadukkaṭaṃ. 81. 在“同一屋顶的住处”(Ekacchanne āvāse)等句中，“住处”(āvāso)是指为居住而造的房舍。“非住处”(anāvāso)是指塔庙、菩提树室、扫帚房、柴房、饮水堂、厕所、门楼等。第三句则包含此二者。在这些地方，无论何处，只要是在同一屋顶下，由屋檐滴水处所界定的范围内，被举者(ukkhittako)不得居住。《大筏注》(Mahāpaccarī)中说：“别住者(pārivāsiko)则不得住在住处之内。”《大义注》(Mahāaṭṭhakathā)中则说：“不加区别地，皆为滴水所限。”《古仑谛》(Kurundī)中说：“在这些地方，在这些以五种覆蓋物所建之处，别住者和被举者，不得与常态比丘共住在滴水范围之内。”因此，即使在不同的近邻区，只要是同一屋顶下，也是不可以的。若在此处，即使是当日受具足戒的常态比丘先进去躺下，一位六十夏的别住者后进去，并且在知情下躺下，则构成夜数中断以及违犯义务的恶作(dukkaṭa)。若不知情，则只中断夜数，不犯违犯义务的恶作。若是别住者先进去躺下，之后常态比丘进去躺下，而别住者知情，则构成夜数中断以及违犯义务的恶作。若不知情，则只中断夜数，不犯违犯义务的恶作。 Vuṭṭhātabbaṃ nimantetabboti tadahupasampannampi disvā vuṭṭhātabbameva; vuṭṭhāya ca ‘‘ahaṃ iminā sukhanisinno vuṭṭhāpito’’ti parammukhena na gantabbaṃ, ‘‘idaṃ ācariya-āsanaṃ, ettha nisīdathā’’ti evaṃ nimantetabboyeva. Navakena pana ‘‘mahātheraṃ obaddhaṃ karomī’’ti pārivāsikattherassa santikaṃ na gantabbaṃ. Ekāsaneti samānavassikāsane mañce vā pīṭhe vā. Na chamāyaṃ nisinneti pakatatte bhūmiyaṃ nisinne itarena antamaso tiṇasanthārepi uccatare vālikātalepi vā na nisīditabbaṃ, dvādasahatthaṃ pana upacāraṃ [Pg.13] muñcitvā nisīdituṃ vaṭṭati. Ekacaṅkameti sahāyena viya saddhiṃ caṅkamanto ekasmiṃ caṅkame. “应起座，应邀请”是指：（别住者）即使见到当日受具足戒者，也必须起座；起座后，不应想着“我安坐时被此人令起”而转身离去，而应如此邀请：“阿阇黎，这是座位，请在此处坐。”新学比丘则不应想着“我要给大长老造成妨碍”而前往别住长老之处。“同一座位”是指与戒腊相同者同坐于一张床或凳子上。“当（常态比丘）坐于地上时”是指：当常态比丘坐于地上时，另一人（别住者）不得坐于更高之处，即使是更高的草铺或沙堆上也不行；但离开十二肘的近邻区(upacāra)后，则可以坐。“同一经行处”是指如同与同伴一起，在同一个经行处经行。 Chamāyaṃ caṅkamantanti chamāyaṃ caṅkamante, ayameva vā pāṭho. Ayaṃ panettha attho – akataparicchedāya bhūmiyā caṅkamante paricchedaṃ katvā vālikaṃ ākiritvā ālambanaṃ yojetvā katacaṅkame nīcepi na caṅkamitabbaṃ, ko pana vādo iṭṭhakācayasampanne vedikāparikkhitteti! Sace pana pākāraparikkhitto hoti dvārakoṭṭhakayutto pabbatantaravanantaragumbantaresu vā suppaṭicchanno, tādise caṅkame caṅkamituṃ vaṭṭati. Appaṭicchannepi upacāraṃ muñcitvā vaṭṭati. “在地上经行时”，或读作“在地上经行”。此处的意义是：当（常态比丘）在未划定界限的地上经行时，（别住者）即使在已划定界限、铺上沙砾、设有扶手而建成的低经行处，也不应经行，更何况是在砖砌、有围栏的经行处！然而，若经行处有围墙环绕、设有门楼，或是在山间、林间、丛树间被妥善遮蔽，则可以在这样的经行处经行。即使没有遮蔽，只要离开近邻区也可以。 Vuḍḍhatarenāti ettha sace vuḍḍhatare pārivāsike paṭhamaṃ nipanne itaro jānanto pacchā nipajjati, ratticchedo cassa hoti vattabhede ca dukkaṭaṃ. Vuḍḍhatarassa pana ratticchedova na vattabhedadukkaṭaṃ. Ajānitvā nipajjati, dvinnampi vattabhedo natthi, ratticchedo pana hoti. Atha navakapārivāsike paṭhamaṃ nipanne vuḍḍhataro pacchā nipajjati, navako ca jānāti, ratti cassa chijjati, vattabhede ca dukkaṭaṃ hoti. Vuḍḍhatarassa ratticchedova na vattabhedo. No ce jānāti, dvinnampi vattabhedo natthi, ratticchedo pana hoti. Sace dvepi apacchāpurimaṃ nipajjanti, vuḍḍhatarassa ratticchedova itarassa vattabhedopīti kurundiyaṃ vuttaṃ. Dve pārivāsikā samavassā, eko paṭhamaṃ nipanno, eko jānantova pacchā nipajjati, ratti ca chijjati, vattabhede ca dukkaṭaṃ. Paṭhamaṃ nipannassa ratticchedova na vattabhedo. Sace pacchā nipajjantopi na jānāti, dvinnampi vattabhedo natthi, ratticchedo pana hoti. Sace dvepi apacchāpurimaṃ nipajjanti, dvinnampi ratticchedoyeva, na vattabhedo. Sace hi dve pārivāsikā ekato vaseyyuṃ, te aññamaññassa ajjhācāraṃ ñatvā agāravā vā vippaṭisārino vā hutvā pāpiṭṭhataraṃ vā āpattiṃ āpajjeyyuṃ vibbhameyyuṃ vā, tasmā nesaṃ sahaseyyā sabbappakārena paṭikkhittā. Sesaṃ vuttanayeneva veditabbaṃ. Mūlāyapaṭikassanārahādayo cettha pārivāsikānaṃ pakatattaṭṭhāne ṭhitāti veditabbā. 关于“与年长者”(vuḍḍhatarena)：于此，若年长的别住者先睡下，另一位明知而于其后睡下，则后者夜数中断，且因违犯行法而得恶作(dukkaṭa)。然而，年长者只有夜数中断，无违犯行法之恶作。若不知而睡下，则二者皆无违犯行法，但有夜数中断。又，若年轻的别住者先睡下，年长者于其后睡下，且年轻者知晓，则其夜数中断，且因违犯行法而得恶作。年长者只有夜数中断，无违犯行法。若其不知，则二者皆无违犯行法，但有夜数中断。若二者同时睡下，年长者只有夜数中断，另一位亦有违犯行法——此为《古仑谛》(Kurundī)中所说。若两位别住者戒龄相同，一位先睡下，另一位明知而于其后睡下，则后者夜数中断，且因违犯行法而得恶作。先睡下者只有夜数中断，无违犯行法。若后睡下者亦不知，则二者皆无违犯行法，但有夜数中断。若二者同时睡下，则二者皆只有夜数中断，无违犯行法。因为，若两位别住者共住一处，他们了知彼此的过犯后，或变得不恭敬，或心生后悔，或犯下更严重的罪，或会还俗，是故，他们的一切共宿皆被禁止。其余的应依已说之理了知。于此，应知：对于别住者而言，那些应受本日治(mūlāyapaṭikassanā)等处罚者，是处于正常比丘的地位。 Pārivāsikacatuttho ce, bhikkhave, parivāsanti ettha pārivāsikaṃ catutthaṃ katvā aññassa parivāsadānādīni kātuṃ na vaṭṭati. Etesvevāyaṃ gaṇapūrako [Pg.14] na hoti, sesasaṅghakammesu hoti. Gaṇe pana appahonte vattaṃ nikkhipāpetvā gaṇapūrako kātabboti. 诸比丘，若以别住比丘(pārivāsika)为第四人，则不应为另一人授予别住等。于此等羯磨中，此人不能作为补足僧数者，但在其余僧伽事务中则可以。若僧数不足，则应令其舍弃行法(vatta)，然后可作为补足僧数者。 83. Imaṃ pana vattakathaṃ sutvā vinayadharaupālittherassa rahogatassa evaṃ parivitakko udapādi – ‘‘bhagavatā bahu pārivāsikavattaṃ paññattaṃ, katihi nu kho ettha kāraṇehi ratticchedo hotī’’ti! So bhagavantaṃ upasaṅkamitvā tamatthaṃ pucchi. Bhagavā cassa byākāsi. Tena vuttaṃ – ‘‘atha kho āyasmā upāli…pe… ratticchedā’’ti. Tattha sahavāsoti yvāyaṃ pakatattena bhikkhunā saddhiṃ ekacchannetiādinā nayena vutto ekato vāso. Vippavāsoti ekakasseva vāso. Anārocanāti āgantukādīnaṃ anārocanā. Etesu tīsu ekekena kāraṇena ratticchedo hoti. 83. 听闻此行法论后，持律者优波离长老于闲静处生起此思惟：“世尊制定了许多别住行法，究竟有几种原因会中断夜数呢？”于是他前往世尊处请教此事，世尊为他解说。是故经中说：“尔时，具寿优波离……乃至……中断夜数。”其中，“共住”(sahavāsa)是指依“同一屋檐下”等方式所说，与常规比丘共住。“独住”(vippavāsa)是指独自居住（即无常规比丘共住）。“不告知”(anārocanā)是指不向客比丘等告知。于此三因中，以任何一因皆会中断夜数。 84. Na sakkontīti saṅghassa mahantatāya tattha tattha gantvā sabbesaṃ ārocetuṃ asakkontā sodhetuṃ na sakkonti. Parivāsaṃ nikkhipāmi, vattaṃ nikkhipāmīti imesu dvīsu padesu ekenāpi nikkhittova hoti parivāso; dvīhi sunikkhittoyeva. Samādānepi eseva nayo. Evaṃ vattaṃ samādiyitvā parivutthaparivāsassa mānattaṃ gaṇhato puna vattasamādānakiccaṃ natthi, samādinnavattoyeva hesa tasmāssa chārattaṃ mānattaṃ dātabbaṃ, ciṇṇamānatto abbhetabbo. Evaṃ anāpattiko hutvā suddhante patiṭṭhito tisso sikkhā pūretvā dukkhassantaṃ karissatīti. 84. “不能”(na sakkonti)是因僧伽广大，无法去到各处告知所有人，故不能清净。“我舍别住(parivāsa)，我舍行法(vatta)”——于此二句中，仅以一句，别住即已舍；以二句，则为善舍。受持时，其理亦然。如是受持行法，已行别住者，于受摩那埵(mānatta)时，无须再行受持行法之事，此人实已受持行法故。是故应授予其六夜摩那埵，行摩那埵已，应予出罪(abbhāna)。如是成为无犯，住于清净，圆满三学，将作苦边。 Pārivāsikavattakathā niṭṭhitā. 别住行法论终。 Mūlāyapaṭikassanārahavattakathā 应行本日治者行法论 86. Mūlāyapaṭikassanārahā bhikkhū sādiyanti pakatattānanti ṭhapetvā navakataraṃ mūlāyapaṭikassanārahaṃ avasesānaṃ antamaso pārivāsikādīnampi. Imesañhi pārivāsikamūlāyapaṭikassanārahamānattārahamānattācārikabbhānārahānaṃ pañcannaṃ ṭhapetvā attano attano navakataraṃ, sesā sabbe pakatattā eva. Kasmā? Mithu yathāvuḍḍhaṃ abhivādanādīnaṃ anuññātattā. Tena vuttaṃ – ‘‘avasesānaṃ antamaso pārivāsikādīnampī’’ti. Mūlāyapaṭikassanārahādilakkhaṇaṃ pana nesaṃ parato [Pg.15] āvibhavissati. Sesamettha ito paresu ca mānattārahādivattesu pārivāsikavatte vuttanayeneva veditabbaṃ. 86. 已恢复清净者，是指除了资历较浅的应受本日治(mūlāyapaṭikassanāraha)比丘，其余的比丘，乃至别住(pārivāsika)者等。因为对于别住者、应受本日治者、应受摩那埵(mānattāraha)者、行摩那埵(mānattacārika)者、应出罪(abbhānāraha)者这五种人，除了他们各自中资历较浅者，其余的都是已恢复清净者。为什么呢？因为允许他们之间依长老、新学之序行敬礼等。因此说：“其余的，乃至别住者等”。至于应受本日治者等的特征，将在后面变得清晰。其余的部分，于此（行法中），以及于此后应受摩那埵等行法中，当知皆如别住行法中所说之理。 87. Mūlāyapaṭikassanārahacatuttho cetiādīsupi yatheva pārivāsiko; evaṃ etepi etesu vinayakammesu gaṇapūrakā na honti, sesasaṅghakammesu honti. 87. 关于“应受本日治者为第四人”等情况，也和别住者一样；这些人于此等律羯磨中，不能作为补足僧数者，但在其余僧伽事务中则可以。 Mūlāyapaṭikassanārahavattakathā niṭṭhitā. 应受本日治者行法论终。 Mānattacārikavattakathā 摩那埵行者行法论 90. Mānattacārikassa vattesu ‘‘devasikaṃ ārocetabba’’nti viseso. 90. 摩那埵行者的行法中，有“每日禀告”的特别规定。 92. Ratticchedesu ūne gaṇeti ettha gaṇoti cattāro vā atirekā vā; tasmā sacepi tīhi bhikkhūhi saddhiṃ vasati, ratticchedo hotiyeva. Mānattanikkhepasamādānesu vuttasadisova vinicchayo. Sesaṃ sabbattha uttānamevāti. 92. 在中断夜数方面，若僧团人数不足，此处的“僧团”是指四人或更多人；因此，即使与三位比丘一起居住，也构成中断夜数。关于舍弃和受持摩那埵的判断，与前述相同。其余各处皆已明了。 Mānattacārikavattakathā niṭṭhitā. 摩那埵行者行法论终。 Pārivāsikakkhandhakavaṇṇanā niṭṭhitā. 别住犍度释义终。 3. Samuccayakkhandhakaṃ 3. 合集犍度 Sukkavissaṭṭhikathā 出精论 97. Samuccayakkhandhake [Pg.16] – chārattaṃ mānattanti ettha catubbidhaṃ mānattaṃ – appaṭicchannamānattaṃ, paṭicchannamānattaṃ, pakkhamānattaṃ, samodhānamānattanti. Tattha appaṭicchannamānattaṃ nāma – yaṃ appaṭicchannāya āpattiyā parivāsaṃ adatvā kevalaṃ āpattiṃ āpannabhāveneva mānattārahassa mānattaṃ diyyati. Paṭicchannamānattaṃ nāma – yaṃ paṭicchannāya āpattiyā parivutthaparivāsassa diyyati. Pakkhamānattaṃ nāma – yaṃ paṭicchannāya vā appaṭicchannāya vā āpattiyā addhamāsaṃ bhikkhunīnaṃ diyyati. Samodhānamānattaṃ nāma – yaṃ odhāya ekato katvā diyyati. Tesu idaṃ ‘‘appaṭicchannāya chārattaṃ mānatta’’nti vacanato ‘‘appaṭicchannamānatta’’nti veditabbaṃ. Taṃ dentena sace ekaṃ āpattiṃ āpanno hoti, idha vuttanayena dātabbaṃ. Sace dve vā tisso vā tatuttariṃ vā āpanno, yatheva ‘‘ekaṃ āpatti’’nti vuttaṃ; evaṃ ‘‘dve āpattiyo, tisso āpattiyo’’ti vattabbaṃ. Tatuttari pana sacepi sataṃ vā sahassaṃ vā hoti, ‘‘sambahulā’’ti vattabbaṃ. Nānāvatthukāyopi ekato katvā dātabbā, tāsaṃ dānavidhiṃ parivāsadāne kathayissāma. 97. 于《合集犍度》中，就“六夜摩那埵”一句，有四种摩那埵：不覆藏摩那埵、覆藏摩那埵、半月摩那埵、综合摩那埵。其中，所谓不覆藏摩那埵，是指对不覆藏之罪，不给与别住，仅因犯罪而对应行摩那埵者所给与的摩那埵。所谓覆藏摩那埵，是指对已覆藏之罪，为已行别住者所给与。所谓半月摩那埵，是指对比丘尼已覆藏或不覆藏之罪，所给与的半月摩那埵。所谓综合摩那埵，是指将诸罪合并后所给与。于此四者中，此摩那埵应依“对不覆藏之罪，行六夜摩那埵”之语，而知为“不覆藏摩那埵”。给与时，若犯一罪，应依此处所述之法给与。若犯二、三或更多罪，则如说“一罪”，亦应说“二罪”、“三罪”。其上，若犯百或千罪，则应说“众多”。不同事的罪亦应合并给与，其给与之法，我等将于给与别住的章节中解说。 Evaṃ āpattivasena kammavācaṃ katvā dinne mānatte ‘‘evametaṃ dhārayāmī’’ti kammavācāpariyosāne māḷakasīmāyameva ‘‘mānattaṃ samādiyāmi, vattaṃ samādiyāmī’’ti vuttanayena vattaṃ samādātabbaṃ. Vattaṃ samādiyitvā tattheva saṅghassa ārocetabbaṃ, ārocentena ca evaṃ ārocetabbaṃ – 如是，依所犯罪作羯磨语，给与摩那埵后，于“我如是受持”的羯磨语结束时，即于戒场内，应依“我受持摩那埵，我受持行法”之语而受持其行法。受持行法后，即于彼处向僧团禀告，禀告者应如是禀告—— ‘‘Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ appaṭicchannaṃ, sohaṃ saṅghaṃ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṃ mānattaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā appaṭicchannāya chārattaṃ mānattaṃ adāsi. Sohaṃ mānattaṃ carāmi, vedayāmahaṃ, bhante ‘vedayatī’ti maṃ saṅgho dhāretū’’ti. 大德，我犯了一项故意的、不覆藏的出精罪。我为此罪向僧团请求了六夜摩那埵，僧团已为我这项故意的、不覆藏的出精罪，给予了六夜摩那埵。我正在行摩那埵。大德，我今禀告，愿僧团忆持我为“禀告者”。 Imañca pana atthaṃ gahetvā yāya kāyaci bhāsāya ārocetuṃ vaṭṭatiyeva. Ārocetvā sace nikkhipitukāmo, vuttanayeneva saṅghamajjhe [Pg.17] nikkhipitabbaṃ. Māḷakato bhikkhūsu nikkhantesu ekassapi santike nikkhipituṃ vaṭṭati. Māḷakato nikkhamitvā satiṃ paṭilabhantena sahagacchantassa santike nikkhipitabbaṃ. Sace sopi pakkanto, aññassa yassa māḷake nārocitaṃ, tassa ārocetvā nikkhipitabbaṃ. Ārocentena pana avasāne ‘‘vedayatīti maṃ āyasmā dhāretū’’ti vattabbaṃ. Dvinnaṃ ārocentena ‘‘āyasmantā dhārentū’’ti, tiṇṇaṃ ārocentena ‘‘āyasmanto dhārentū’’ti vattabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati. 又，领会此义后，可以用任何语言禀告。禀告后若想舍弃，应依前述之法在僧团中舍弃。当诸比丘离开结界地时，也可在一位比丘处舍弃。离开结界地后恢复忆念时，应在同行者处舍弃。若他也已离开，则应向另一位未在结界地中被告知者禀告后舍弃。禀告者最后应说：“愿具寿忆持我为禀告者。”向两人禀告时，应说：“愿两位具寿忆持。”向三人禀告时，应说：“愿诸位具寿忆持。”从舍弃之时起，他即处于本位。 Sace appabhikkhuko vihāro hoti, sabhāgā bhikkhū vasanti, vattaṃ anikkhipitvā antovihāreyeva rattiyo gaṇetabbā. Atha na sakkā sodhetuṃ, vuttanayeneva vattaṃ nikkhipitvā paccūsasamaye catūhi pañcahi vā bhikkhūhi saddhiṃ parikkhittassa vihārassa parikkhepato, aparikkhittassa parikkhepārahaṭṭhānato dve leḍḍupāte atikkamitvā mahāmaggato okkamma gumbena vā vatiyā vā paṭicchannaṭṭhāne nisīditabbaṃ. Antoaruṇeyeva vuttanayena vattaṃ samādiyitvā ārocetabbaṃ. Sace añño koci bhikkhu kenacideva karaṇīyena taṃ ṭhānaṃ āgacchati, sace esa taṃ passati, saddaṃ vāssa suṇāti, ārocetabbaṃ. Anārocentassa ratticchedo ceva vattabhedo ca. 若寺院比丘稀少，有合适的比丘们居住，则应不舍弃行法而在寺院内计夜。若无法清净，则应依前述之法舍弃行法，于黎明时分与四、五位比丘一同，从有围墙的寺院之围墙处，或从无围墙的寺院之应建围墙处，越过两投石所及(leḍḍupāta)的距离，离开大道，到被树丛或篱笆遮蔽之处坐下。在黎明前，应依前述之法受持行法后禀告。若有其他比丘因故来到该处，若此人看见他，或听见他的声音，即应禀告。不禀告者，既中断夜数，也破坏行法。 Atha dvādasahatthaṃ upacāraṃ okkamitvā ajānantasseva gacchati, ratticchedo hoti eva, vattabhedo pana natthi. Ārocitakālato paṭṭhāya ca ekaṃ bhikkhuṃ ṭhapetvā sesehi sati karaṇīye gantumpi vaṭṭati. Aruṇe uṭṭhite tassa bhikkhussa santike vattaṃ nikkhipitabbaṃ. Sace sopi kenaci kammena purearuṇeyeva gacchati, aññaṃ vihārato nikkhantaṃ vā āgantukaṃ vā yaṃ paṭhamaṃ passati, tassa santike ārocetvā vattaṃ nikkhipitabbaṃ. Ayañca yasmā gaṇassa ārocetvā bhikkhūnañca atthibhāvaṃ sallakkhetvāva vasi, tenassa ūne gaṇe caraṇadoso vā vippavāso vā na hoti. Sace na kañci passati, vihāraṃ gantvā attanā saddhiṃ gatabhikkhūsu ekassa santike nikkhipitabbanti mahāsumatthero āha. Mahāpadumatthero pana ‘‘yaṃ paṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ; ayaṃ nikkhittavattassa parihāro’’ti āha. 又，若行法者在自己不知情时走出了十二肘的近处，则构成中断夜数，但没有破坏行法。从禀告之时起，除留下一位比丘外，其余诸比丘若有要事亦可离开。天亮时，应在那位比丘处舍弃行法。若那位比丘也因某事需在黎明前离开，则应向首先遇到的从寺院出来者或来访者禀告后舍弃行法。此人因已向僧团禀告，并确认有比丘在场才住下，故即使僧团人数不足，亦无行法过失或离群过失。若未遇见任何人，则应返回寺院，在同行诸比丘中的一位处舍弃——此为大须摩(Mahāsuma)长老所说。而大红莲(Mahāpaduma)长老则说：“应向首先遇到者禀告后舍弃行法；此为已舍弃行法者的防护。” Evaṃ chārattaṃ mānattaṃ akhaṇḍaṃ caritvā yattha siyā vīsatigaṇo bhikkhusaṅgho, tattha so bhikkhu abbhetabbo. Abbhentehi ca paṭhamaṃ abbhānāraho [Pg.18] kātabbo. Ayañhi nikkhittavattattā pakatattaṭṭhāne ṭhito, pakatattassa ca abbhānaṃ kātuṃ na vaṭṭati, tasmā vattaṃ samādāpetabbo. Vatte samādinne abbhānāraho hoti. Tenāpi vattaṃ samādiyitvā ārocetvā abbhānaṃ yācitabbaṃ. Anikkhittavattassa puna vattasamādānakiccaṃ natthi. So hi chārattātikkameneva abbhānāraho hoti, tasmā so abbhetabbo. Tatra yvāyaṃ ‘‘evañca pana, bhikkhave, abbhetabbo’’ti pāḷiyaṃyeva abbhānavidhi vutto, ayañca ekāpattivasena vutto. Sace pana dve tisso sambahulā vā ekavatthukā vā nānāvatthukā vā āpattiyo honti, tāsaṃ vasena kammavācā kātabbā. Evaṃ appaṭicchannamānattaṃ dātabbaṃ. Paṭicchannamānattaṃ pana yasmā paṭicchannāya āpattiyā parivutthaparivāsassa dātabbaṃ hoti, tasmā naṃ parivāsakathāyaṃyeva kathayissāma. 如此不间断地行六夜摩那埵后，在有二十众比丘僧团之处，该比丘应被出罪。行出罪者应首先使他成为可出罪者。此人因已舍弃行法而处于本位，对处于本位者行出罪是不适宜的，因此应使他受持行法。受持行法后，他即成为可出罪者。他也应在受持行法并禀告后，请求出罪。对未舍弃行法者，则无须再行受持行法。他仅因度过六夜即成为可出罪者，因此应为他出罪。其中，巴利圣典中所说“诸比丘，应如是出罪”的出罪之法，是就一罪而说。若有二、三或众多同缘或异缘的罪，则应依彼等而作羯磨语。应如是给予不覆藏摩那埵。至于覆藏摩那埵，因其是为覆藏之罪而给予已行别住者的，故我等将于《别住论》中解说。 Parivāsakathā 别住论 102. ‘‘Tena hi, bhikkhave, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ detū’’tiādinā nayena pāḷiyaṃ anekehi ākārehi parivāso ca mānattañca vuttaṃ. Tassa yasmā āgatāgataṭṭhāne vinicchayo vuccamāno pāḷi viya ativitthāraṃ āpajjati, na ca sakkā hoti sukhena pariggahetuṃ, tasmā naṃ samodhānetvā idheva dassayissāma. 102. “那么，诸比丘，僧团应为优陀夷(Udāyī)比丘，因一项隐瞒了一日的故意出精(sukkavissaṭṭhi)罪，而给予一日的别住。”巴利圣典中以诸如此类的方式，用多种形式宣说了别住和摩那埵。因为若在（巴利中）出现的每一处都宣说其判决，（此论）就会变得像巴利（原典）一样极为详尽，且不易掌握，因此我等就在此处将其汇集解说。 Ayañhi idha adhippeto parivāso nāma – paṭicchannaparivāso, suddhantaparivāso, samodhānaparivāsoti tividho hoti. Tattha paṭicchannaparivāso tāva yathāpaṭicchannāya āpattiyā dātabbo. Kassaci hi ekāhapaṭicchannā āpatti hoti yathā ayaṃ udāyittherassa, kassaci dvīhādipaṭicchannā yathā parato āgatā udāyittherasseva, kassaci ekā āpatti hoti yathā ayaṃ, kassaci dve tisso tatuttari vā yathā parato āgatā, tasmā paṭicchannaparivāsaṃ dentena paṭhamaṃ tāva paṭicchannabhāvo jānitabbo. 在此，所谓别住(parivāsa)有三种：隐覆别住(paṭicchannaparivāsa)、清净别住(suddhantaparivāsa)与合一别住(samodhānaparivāsa)。其中，隐覆别住应根据覆藏罪过的具体情况而给予。诚然，有的比丘覆藏罪过一日，如这位优陀夷(Udāyī)长老；有的覆藏二日或以上，如优陀夷长老后来所犯的那些；有的犯一项罪过，如这位长老；有的犯二、三项或更多，如后来所犯的那些。因此，在给予隐覆别住时，首先应当了知覆藏的情况。 Ayañhi āpatti nāma dasahākārehi paṭicchannā hoti. Tatthāyaṃ mātikā – āpatti ca hoti āpattisaññī ca, pakatatto ca hoti pakatattasaññī [Pg.19] ca, anantarāyiko ca hoti anantarāyikasaññī ca, pahu ca hoti pahusaññī ca, chādetukāmo ca hoti chādeti cāti. 此罪确实由十事构成覆藏。其纲目(mātikā)如下：是罪，且有罪想；是正常住者，且有正常住者想；无障碍，且有无障碍想；有能力[发露]，且有能力想；欲覆藏，且已覆藏。 Tattha āpatti ca hoti āpattisaññī cāti yaṃ āpanno, sā āpattiyeva hoti. Sopi ca tattha āpattisaññīyeva. Iti jānanto chādeti, channāva hoti. Atha panāyaṃ tattha anāpattisaññī, acchannā hoti, anāpatti pana āpattisaññāyapi anāpattisaññāyapi chādentenāpi acchāditāva hoti. Lahukaṃ vā garukāti garukaṃ vā lahukāti chādeti, alajjipakkhe tiṭṭhati, āpatti pana acchannā hoti. Garukaṃ lahukāti maññamāno deseti, neva desitā hoti, na channā. Garukaṃ garukāti ñatvā chādeti, channā hoti. Garukalahukabhāvaṃ na jānāti, āpattiṃ chādemīti chādeti, channāva hoti. 其中，“是罪，且有罪想”是指：他所犯的确实是罪，他对此也确实有罪想。如此明知而覆藏，即构成覆藏。然而，若他对所犯罪行有无罪想，则不构成覆藏。至于无罪之事，无论他以有罪想或无罪想而覆藏，皆不构成覆藏。若将轻罪作重罪想，或将重罪作轻罪想而覆藏，则属于无惭者一类，其罪亦不构成覆藏。若将重罪误作轻罪而发露，则既非已发露，亦非已覆藏。若知是重罪而覆藏，则构成覆藏。若不知罪的轻重，但以‘我要覆藏此罪’之心而覆藏，亦构成覆藏。 Pakatattoti tividhaṃ ukkhepanīyakammaṃ akato – so ce pakatattasaññī hutvā chādeti, channā hoti. Atha ‘‘mayhaṃ saṅghena kammaṃ kata’’nti apakatattasaññī hutvā chādeti, acchannā hoti. Apakatattena pakatattasaññinā vā apakatattasaññinā vā chāditāpi acchannāva hoti. Vuttampi cetaṃ – “正常者”(pakatatta)是指未被执行三种举罪羯磨者。若他作正常想而覆藏，则构成覆藏。又，若他想“僧团已对我作羯磨”而作非正常想并覆藏，则不构成覆藏。若为非正常者，无论作正常想或作非正常想而覆藏，皆不构成覆藏。此亦曾被说： ‘‘Āpajjati garukaṃ sāvasesaṃ,Chādeti anādariyaṃ paṭicca; Na bhikkhunī no ca phuseyya vajjaṃ,Pañhā mesā kusalehi cintitā’’ti. (pari. 481); “犯有余重罪，缘于不敬而覆藏；非比丘尼，亦不触突吉罗罪；此问题乃善巧者所思。” Ayañhi pañho ukkhittakena kathito. 此问题实乃由被举罪者所解答。 Anantarāyikoti yassa dasasu antarāyesu ekopi natthi, so ce anantarāyikasaññī hutvā chādeti, channā hoti. Sacepi so bhīrukajātikatāya andhakāre amanussacaṇḍamigabhayena antarāyikasaññī hutvā chādeti, acchannāva hoti. Yassa hi pabbatavihāre vasantassa kandaraṃ vā nadiṃ vā atikkamitvā ārocetabbaṃ hoti, antarāmagge ca caṇḍavāḷaamanussādibhayaṃ atthi, magge ajagarā nipajjanti, nadī pūrā hoti, ekasmiṃ pana satiyeva antarāye antarāyikasaññī hutvā [Pg.20] chādeti, acchannāva hoti. Antarāyikassa pana antarāyikasaññāya vā anantarāyikasaññāya vā chādayato acchannāva hoti. “无障碍者”(anantarāyika)是指十种障碍中一种亦无者。若他作无障碍想而覆藏，则构成覆藏。即使他天性胆小，因在黑暗中害怕非人与猛兽而作有障碍想并覆藏，亦不构成覆藏。若有住山中寺院者，须越过山谷或河流才能发露，而途中又有猛兽、非人等危险，路上有巨蟒躺卧，河水满溢，只要存在其中一种障碍，他便作有障碍想而覆藏，此亦不构成覆藏。对于有障碍者，无论他作有障碍想或无障碍想而覆藏，皆不构成覆藏。 Pahūti yo sakkoti bhikkhuno santikaṃ gantuñceva ārocetuñca; so ce pahusaññī hutvā chādeti, channā hoti. Sacassa mukhe appamattako gaṇḍo vā hoti, hanukavāto vā vijjhati, danto vā rujjati, bhikkhā vā mandā laddhā hoti, tāvatakena pana neva vattuṃ na sakkoti na gantuṃ; apica kho na sakkomīti saññī hoti, ayaṃ pahu hutvā appahusaññī nāma. Iminā chāditāpi acchāditā. Appahunā pana vattuṃ vā gantuṃ vā asamatthena pahusaññinā vā appahusaññinā vā chāditā hotu, acchāditāva. “堪能者”(pahu)是指能到比丘处并发露者。若他作堪能想而覆藏，则构成覆藏。若他口中有小疮，或下颌为风所击，或牙痛，或所得饮食甚少，然仅凭此，并非不能说、不能去，他却想“我不能”，此即名为“堪能而作不堪能想者”。由此人所覆藏者，亦不构成覆藏。至于不堪能者，即不能说或不能去者，无论他作堪能想或不堪能想而覆藏，皆不构成覆藏。 Chādetukāmo ca hoti chādeti cāti idaṃ uttānatthameva. Sace pana chādessāmīti dhuranikkhepaṃ katvā purebhatte vā pacchābhatte vā paṭhamayāmādīsu vā lajjidhammaṃ okkamitvā antoaruṇeyeva āroceti, ayaṃ chādetukāmo na chādeti nāma. “欲覆藏且已覆藏”，此义显明。然而，若（比丘）曾想“我将覆藏”而放弃发露之责，复于午前、或午后、或初夜等时，生起惭愧，于黎明之内即行发露，此即名为“欲覆藏而未覆藏”。 Yassa pana abhikkhuke ṭhāne vasantassa āpattiṃ āpajjitvā sabhāgassa bhikkhuno āgamanaṃ āgamentassa sabhāgasantikaṃ vā gacchantassa addhamāsopi māsopi atikkamati, ayaṃ na chādetukāmo chādeti nāma, ayampi acchannāva hoti. 又，若有比丘住于无比丘之处，犯罪之后，在等待同类比丘前来，或在前往同类比丘之处的途中，经过了半月乃至一月，此即名为“不欲覆藏而覆藏”，此罪亦为未覆藏。 Yo pana āpannamattova aggiṃ akkantapuriso viya sahasā apakkamitvā sabhāgaṭṭhānaṃ gantvā āvi karoti, ayaṃ na chādetukāmova na chādeti nāma. Sace pana sabhāgaṃ disvāpi ‘‘ayaṃ me upajjhāyo vā ācariyo vā’’ti lajjāya nāroceti, channāva hoti āpatti. Upajjhāyādibhāvo hi idha appamāṇaṃ averisabhāgamattameva pamāṇaṃ, tasmā averisabhāgassa santike ārocetabbā. 又，若有比丘一犯罪，便如足踏烈火之人，即刻动身前往同类比丘之处发露，此即名为“不欲覆藏亦未覆藏”。然而，若见到同类比丘，却因羞愧而想：“此是我的戒师或阿阇梨”，而不发露，其罪即已覆藏。于此，戒师等身份并非衡准，仅以其为同类非敌对者为衡准。是故，应向同类非敌对之比丘发露其罪。 Yo pana visabhāgo hoti sutvā pakāsetukāmo, evarūpassa upajjhāyassāpi santike na ārocetabbā. Tattha purebhattaṃ vā āpattiṃ āpanno hotu pacchābhattaṃ vā, divā vā rattiṃ vā yāva aruṇaṃ na uggacchati tāva ārocetabbaṃ. Uddhaste aruṇe paṭicchannā hoti, paṭicchādanapaccayā ca dukkaṭaṃ āpajjati. Sabhāgasaṅghādisesaṃ āpannassa pana santike āvi [Pg.21] kātuṃ na vaṭṭati. Sace āvi karoti, āpatti āvikatā hoti, dukkaṭā pana na muccati, tasmā suddhassa santike āvikātabbā. Āvikaronto ca ‘‘tuyhaṃ santike ekaṃ āpattiṃ āvikaromī’’ti vā ‘‘ācikkhāmī’’ti vā ‘‘ārocemī’’ti vā ‘‘mama ekaṃ āpattiṃ āpannabhāvaṃ jānāhī’’ti vā vadatu, ‘‘ekaṃ garukāpattiṃ āvikaromī’’tiādinā vā nayena vadatu, sabbehipi ākārehi appaṭicchannāva hotīti kurundiyaṃ vuttaṃ. Sace pana lahukāpattiṃ āvikaromītiādinā nayena vadati, paṭicchannā hoti, vatthuṃ āroceti, āpattiṃ āroceti, ubhayaṃ āroceti, tividhenāpi ārocitāva hoti. Iti imāni dasa kāraṇāni upalakkhetvā paṭicchannaparivāsaṃ dentena paṭhamameva paṭicchannabhāvo jānitabbo. 又，若有比丘是不同类者，听闻后欲加以宣扬，则即使是此等戒师，亦不应于其前发露罪过。于此，无论是在饭前或饭后、白天或晚上犯了罪，只要黎明未升起，皆应发露。黎明升起后，罪行即成隐覆，并因隐覆而犯恶作。此外，不应向已犯同类僧残罪者发露。如果向他发露，虽罪行已公开，然不能免除恶作，是故，应向清净者发露。发露时，可以说：“我向汝发露一罪”、或“我告知”、或“我禀告”、或“请知我已犯一罪”；或以“我发露一重罪”等方式说。如《古仑谛》(Kurundī)中所说，所有这些方式皆不构成隐覆。然若以“我发露一轻罪”等方式说，则构成隐覆。说事、说罪、或两者皆说，此三种方式皆算已发露。因此，在给予覆藏罪的别住时，应观察此十种原因，首先必须了知其隐覆的情况。 Tato paṭicchannadivase ca āpattiyo ca sallakkhetvā sace ekāhapaṭicchannā hoti – ‘‘ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhapaṭicchanna’’nti evaṃ yācāpetvā idha vuttanayeneva kammavācaṃ vatvā parivāso dātabbo. Atha dvīhatīhādipaṭicchannā hoti, dvīhapaṭicchannaṃ tīhapaṭicchannaṃ catūhapaṭicchannaṃ pañcāhapaṭicchannaṃ chāhapaṭicchannaṃ sattāhapaṭicchannaṃ aṭṭhāhapaṭicchannaṃ navāhapaṭicchannaṃ dasāhapaṭicchannaṃ ekādasāhapaṭicchannaṃ dvādasāhapaacchannaṃ terasāhapaṭicchannaṃ cuddasāhapaṭicchannanti evaṃ yāva cuddasa divasāni divasavasena yojanā kātabbā. Pañcadasa divasāni paṭicchannāya pakkhapaṭicchannanti vatvā yojanā kātabbā. Tato yāva ekūnatiṃsatimo divaso, tāva atirekapakkhapaṭicchannanti. 此后，在标记了所覆藏的日数与诸罪之后，若覆藏一日，应如是乞求言：“尊者，我犯一项故思出精(sañcetanika sukkavissaṭṭhi)罪，覆藏一日。”如是乞求已，即应依此中所说之法，诵羯磨语(kammavācā)而授与别住(parivāsa)。若覆藏二日、三日等，则应说“覆藏二日”、“覆藏三日”、“覆藏四日”、“覆藏五日”、“覆藏六日”、“覆藏七日”、“覆藏八日”、“覆藏九日”、“覆藏十日”、“覆藏十一日”、“覆藏十二日”、“覆藏十三日”、“覆藏十四日”，如是乃至十四日，皆应随日数应用。覆藏十五日者，应说“覆藏半月”而应用。此后，乃至第二十九日，则应说“覆藏超过半月”。 Tato māsapaṭicchannaṃ atirekamāsapaṭicchannaṃ dvemāsapaṭicchannaṃ atirekadvemāsapaṭicchannaṃ temāsapaṭicchannaṃ atirekatemāsapaṭicchannaṃ catumāsapaṭicchannaṃ atirekacatumāsapaṭicchannaṃ pañcamāsapaṭicchannaṃ atirekapañcamāsapaṭicchannaṃ chamāsapaṭicchannaṃ atirekachamāsapaṭicchannaṃ sattamāsapaṭicchannaṃ atirekasattamāsapaṭicchannaṃ aṭṭhamāsapaṭicchannaṃ atirekaaṭṭhamāsapaṭicchannaṃ navamāsapaṭicchannaṃ atirekanavamāsapaṭicchannaṃ dasamāsapaṭicchannaṃ atirekadasamāsapaṭicchannaṃ ekādasamāsapaṭicchannaṃ atirekaekādasamāsapaṭicchannanti evaṃ yojanā kātabbā. Saṃvacchare paripuṇṇe ekasaṃvaccharapaṭicchannanti. Tato paraṃ atirekaekasaṃvacchara… dvesaṃvacchara… atirekadvesaṃvacchara… tisaṃvacchara… atiraketisaṃvacchara… catusaṃvacchara… atirekacatusaṃvacchara… pañcasaṃvacchara… atirekapañcasaṃvaccharapaṭicchannanti [Pg.22] evaṃ yāva saṭṭhisaṃvacchara… atirekasaṭṭhisaṃvaccharapaṭicchannanti vā tato vā bhiyyopi vatvā yojanā kātabbā. 其后，覆藏一月、覆藏逾一月、覆藏二月、覆藏逾二月、覆藏三月、覆藏逾三月、覆藏四月、覆藏逾四月、覆藏五月、覆藏逾五月、覆藏六月、覆藏逾六月、覆藏七月、覆藏逾七月、覆藏八月、覆藏逾八月、覆藏九月、覆藏逾九月、覆藏十月、覆藏逾十月、覆藏十一月、覆藏逾十一月，应如是连接。满一年时，即是覆藏一年。此后，覆藏逾一年……覆藏二年……覆藏逾二年……覆藏三年……覆藏逾三年……覆藏四年……覆藏逾四年……覆藏五年……覆藏逾五年，如是乃至覆藏六十年……覆藏逾六十年，或说甚至超过此数，也应如是连接。 Sace pana dve tisso tatuttari vā āpattiyo honti, yathā idha ekaṃ āpattinti vuttaṃ; evaṃ dve āpattiyo tisso āpattiyoti vattabbaṃ. Tato paraṃ pana sataṃ vā hotu sahassaṃ vā, sambahulāti vattuṃ vaṭṭati. Nānāvatthukāsupi ‘‘ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ – ekaṃ sukkavissaṭṭhiṃ, ekaṃ kāyasaṃsaggaṃ, ekaṃ duṭṭhullavācaṃ, ekaṃ attakāmaṃ, ekaṃ sañcarittaṃ, ekāhapaṭicchannāyo’’ti evaṃ gaṇanavasena vā ‘‘ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ nānāvatthukāyo ekāhapaṭicchannāyo’’ti evaṃ vatthukittanavasena vā, ‘‘ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekāhapaṭicchannāyo’’ti evaṃ nāmamattavasena vā yojanā kātabbā. 再者，若有二、三或更多罪，就像这里说“一罪”一样，应说“二罪”、“三罪”。此后，纵使有一百或一千，也可说“众多”。对于不同事的诸罪，也应如是组合文句：“尊者，我犯了众多僧残(saṅghādisesa)罪——一项出精(sukkavissaṭṭhi)、一项身触(kāyasaṃsaggaṃ)、一项粗恶语(duṭṭhullavācaṃ)、一项为己承事(attakāma)、一项作媒(sañcarittaṃ)，皆覆藏一日。”——如是依数量而说；或：“尊者，我犯了众多不同事的僧残罪，皆覆藏一日。”——如是依称说事而说；或：“尊者，我犯了众多僧残罪，皆覆藏一日。”——如是仅依名称而说。 Tattha nāmaṃ duvidhaṃ – sajātisādhāraṇañca sabbasādhāraṇañca. Tattha saṅghādisesoti sajātisādhāraṇaṃ, āpattīti sabbasādhāraṇaṃ; tasmā ‘‘sambahulā āpattiyo āpajjiṃ ekāhapaṭicchannāyo’’ti evaṃ sabbasādhāraṇanāmavasenapi vattuṃ vaṭṭati. Idañhi sabbampi parivāsādikaṃ vinayakammaṃ vatthuvasena gottavasena nāmavasena āpattivasena ca kātuṃ vaṭṭatiyeva. 于此，名有两种：同类共通(sajātisādhāraṇa)与一切共通(sabbasādhāraṇa)。其中，“僧残”是同类共通，“罪”是一切共通；因此，亦可依一切共通之名而说：“我犯了众多罪，皆覆藏一日。”诚然，所有这些别住(parivāsa)等律羯磨，皆可依事、依类(gotta)、依名(nāma)与依罪(āpatti)而作。 Tattha ‘‘sukkavissaṭṭhī’’ti vatthu ceva gottañca. ‘‘Saṅghādiseso’’ti nāmañceva āpatti ca. ‘‘Kāyasaṃsaggo’’ti vatthu ceva gottañca. ‘‘Saṅghādiseso’’ti nāmañceva āpatti ca, tattha ‘‘sukkavissaṭṭhiṃ kāyasaṃsagga’’ntiādinā vacanenāpi ‘‘nānāvatthukāyo’’ti vacanenāpi vatthu ceva gottañca gahitaṃ hoti. ‘‘Saṅghādiseso’’ti vacanenāpi ‘‘āpattiyo’’ti vacanenāpi nāmañceva āpatti ca gahitā hoti. Idha pana ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ ‘‘sukkavissaṭṭhi’’nti nāmampi vatthugottānipi gahitāneva. Yathā ca idha ‘‘ayaṃ udāyi bhikkhū’’ti vuttaṃ; evaṃ yo yo āpanno hoti, tassa tassa nāmaṃ gahetvā ‘‘ayaṃ itthannāmo bhikkhū’’ti kammavācā kātabbā. 此处，“出精”是事与类；“僧残”是名与罪。“身体接触”是事与类；“僧残”是名与罪。其中，以“出精、身体接触”等语，以及“不同事缘”等语，即已含摄事与类。以“僧残”等语，以及“诸罪”等语，即已含摄名与罪。在此，以“我犯了一项故意的出精罪”一语，其名以及事与类也都被含摄了。犹如在此说“此是优陀夷比丘”，同样地，凡是犯罪者，都应称其名，以羯磨语说：“此是某某名比丘。” Kammavācāpariyosāne ca tena bhikkhunā māḷakasīmāyameva ‘‘parivāsaṃ samādiyāmi, vattaṃ samādiyāmī’’ti vuttanayeneva vattaṃ samādātabbaṃ[Pg.23]. Samādiyitvā tattheva saṅghassa ārocetabbaṃ, ārocentena ca evaṃ ārocetabbaṃ – 羯磨语结束时，该比丘应就在该戒坛内，依已说之法，诵念“我受持别住，我受持行法”而受持行法。受持后，应就在那里向僧团报告，报告时应如是说—— ‘‘Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhapaṭicchannaṃ, sohaṃ saṅghaṃ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ adāsi, sohaṃ parivasāmi – ‘vedayāmahaṃ, bhante, vedayatī’ti maṃ saṅgho dhāretū’’ti. “尊者，我犯了一项故意的出精罪，覆藏一日。我因此向僧团请求，就该一项故意出精、覆藏一日的罪，行一日的别住。僧团已就该一项故意出精、覆藏一日的罪，授予我一日的别住。我正在行别住——尊者，我宣告，愿僧团忆持我为宣告者。” Imañca panatthaṃ gahetvā yāya kāyaci bhāsāya ārocetuṃ vaṭṭatiyeva. Ārocetvā sace nikkhipitukāmo, vuttanayeneva saṅghamajjhe nikkhipitabbaṃ. Māḷakato bhikkhūsu nikkhantesu ekassāpi santike nikkhipituṃ vaṭṭati. Māḷakato nikkhamitvā satiṃ paṭilabhantena sahagacchantassa santike nikkhipitabbaṃ. Sace sopi pakkanto, aññassa yassa māḷake nārocitaṃ, tassa ārocetvā nikkhipitabbaṃ. Ārocentena ca avasāne ‘‘vedayatīti maṃ āyasmā dhāretū’’ti vattabbaṃ. Dvinnaṃ ārocentena ‘‘āyasmantā dhārentū’’ti, tiṇṇaṃ ārocentena ‘‘āyasmanto dhārentū’’ti vattabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati. 把握此义后，可以用任何语言宣告。宣告后若想舍置行法，应依前述方法在僧团中舍置。比丘们离开戒坛后，可在任何一位比丘处舍置。离开戒坛后忆起时，应在同行者处舍置。若他也已离开，应向另一位未在戒坛中听闻者宣告后舍置。宣告者在结尾时应说：“愿具寿忆持我为宣告者。”向两位宣告时应说：“愿二位具寿忆持我为宣告者。”向三位或更多位宣告时应说：“愿诸位具寿忆持我为宣告者。”从舍置行法的时刻起，他即恢复为正常状态。 Sace appabhikkhuko vihāro hoti, sabhāgā bhikkhū vasanti, vattaṃ anikkhipitvā vihāreyeva rattipariggaho kātabbo. Atha na sakkā sodhetuṃ, vuttanayeneva vattaṃ nikkhipitvā paccūsasamaye ekena bhikkhunā saddhiṃ mānattavaṇṇanāyaṃ vuttanayeneva upacārasīmaṃ atikkamitvā mahāmaggā okkamma paṭicchanne ṭhāne nisīditvā antoaruṇeyeva vuttanayeneva vattaṃ samādiyitvā tassa bhikkhuno parivāso ārocetabbo. Ārocentena sace navakataro hoti, ‘‘āvuso’’ti vattabbaṃ. Sace vuḍḍhataro, ‘‘bhante’’ti vattabbaṃ. Sace añño koci bhikkhu kenacideva karaṇīyena taṃ ṭhānaṃ āgacchati, sace esa taṃ passati, saddaṃ vāssa suṇāti, ārocetabbaṃ; anārocentassa ratticchedo ceva vattabhedo ca. Atha dvādasahatthaṃ upacāraṃ okkamitvā ajānantasseva gacchati, ratticchedoyeva hoti, vattabhedo pana natthi. 若寺院中比丘少，有合适的比丘同住，则可不舍置行法而在寺院中护夜。若仍无法如法进行，则应依前述方法舍置行法，于拂晓时与一比丘，依《摩那埵释义(Mānattavaṇṇanā)》中所说的方法，越过近住界(upacārasīma)，离开大路，坐于隐蔽处，在黎明前依前述方法受持行法，然后向该比丘宣告别住(parivāsa)。宣告时，若对方是新学比丘，应称“贤友”；若是年长比丘，应称“尊者”。若有其他比丘因某事来到该处，若行别住者看见他或听见其声，即应宣告；不宣告者，则夜数中断且行法被破坏。若另一位比丘进入十二肘的近住范围，但在行别住者不知情的情况下离开，则只有夜数中断，行法不被破坏。 Uggate [Pg.24] aruṇe vattaṃ nikkhipitabbaṃ. Sace so bhikkhu kenacideva karaṇīyena pakkanto hoti, yaṃ aññaṃ sabbapaṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ. Sace pana kañci na passati, vihāraṃ gantvā attanā saddhiṃ gatabhikkhussa santike nikkhipitabbanti mahāsumatthero āha. Mahāpadumatthero pana ‘‘yaṃ paṭhamaṃ passati, tassa ārocetvā nikkhipitabbaṃ, ayaṃ nikkhittavattassa parihāro’’ti āha. 黎明升起时，应舍置其行法。若该比丘因某事已离开，则应向最先见到的另一位比丘宣告后舍置。若未见到任何人，则应去寺院，在与自己同行的比丘处舍置——这是大须摩长老(Mahāsumatthera)所说。而大红莲长老(Mahāpadumatthera)则说：“向最先见到者宣告后舍置，这是已舍置行法者的处理方法。” Evaṃ yattakāni divasāni āpatti paṭicchannā hoti, tattakāni tato adhikatarāni vā kukkuccavinodanatthāya parivasitvā saṅghaṃ upasaṅkamitvā vattaṃ samādiyitvā mānattaṃ yācitabbaṃ. Ayañhi vatte samādinne eva mānattāraho hoti nikkhittavattena parivutthattā. Anikkhittavattassa pana puna samādānakiccaṃ natthi, so hi paṭicchannadivasātikkameneva mānattāraho hoti, tasmā tassa mānattaṃ dātabbameva. Idaṃ paṭicchannamānattaṃ nāma. Taṃ dentena sace ekāpatti hoti, pāḷiyaṃ vuttanayeneva dātabbaṃ. Atha dve vā tisso vā ‘‘sohaṃ parivutthaparivāso saṅghaṃ dvinnaṃ āpattīnaṃ tissannaṃ āpattīnaṃ ekāhapaṭicchannānaṃ chārattaṃ mānattaṃ yācāmī’’ti parivāse vuttanayeneva āpattiyo ca divase ca sallakkhetvā yojanā kātabbā. 如是，罪覆藏了多少日，为了去除追悔，即应行同样日数或更多的别住，然后到僧团中，受持行法，请求摩那埵。此比丘因为是以舍置行法的状态住满别住，所以确实只有在受持行法后，才有资格行摩那埵。而未舍置行法者则无须再受持，他仅以度过覆藏的日数即有资格行摩那埵，因此应直接授予他摩那埵。这称为覆藏摩那埵(Paṭicchannamānatta)。授予时，若只有一项罪，应依巴利圣典中所说的方式授予。若有二或三项罪，则应如行别住时所说，考量罪与日数后，组合文句说：“我已住满别住，今向僧团就覆藏一日的二项罪（或三项罪），请求行六夜的摩那埵。” Appaṭicchannāpattiṃ paṭicchannāpattiyā samodhānetvāpi dātuṃ vaṭṭati. Kathaṃ? Paṭicchannāya ekāhaparivāsaṃ vasitvā – 未覆藏罪(appaṭicchannāpatti)亦可与覆藏罪(paṭicchannāpatti)合并后授予。如何？因覆藏罪行一日别住后—— ‘‘Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ ekāhapaṭicchannaṃ, sohaṃ saṅghaṃ ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ adāsi, sohaṃ parivutthaparivāso. Ahaṃ, bhante, ekaṃ āpattiṃ āpajjiṃ sañcetanikaṃ sukkavissaṭṭhiṃ appaṭicchannaṃ. Sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ sañcetanikānaṃ sukkavissaṭṭhīnaṃ paṭicchannāya ca appaṭicchannāya ca chārattaṃ mānattaṃ yācāmī’’ti. 大德，我犯故意出精罪一次，覆藏一日。我因此向僧团，为该故意出精、覆藏一日之罪，请求一日别住。僧团已为我，因该故意出精、覆藏一日之罪，授予一日别住。我已行毕别住。大德，我又犯故意出精罪一次，未覆藏。大德，我因此向僧团，为彼等已覆藏与未覆藏的故意出精罪，请求六夜摩那埵。 Athassa tadanurūpaṃ kammavācaṃ katvā mānattaṃ dātabbaṃ. Sace paṭicchannā dve, appaṭicchannā ekā ‘‘paṭicchannānañca appaṭicchannāya cā’’ti vattabbaṃ. Atha paṭicchannā [Pg.25] ekā, appaṭicchannā dve, ‘‘paṭicchannāya ca appaṭicchannānañcā’’ti vattabbaṃ. Sace paṭicchannāpi dve, appaṭicchannāpi dve, ‘‘paṭicchannānañca appaṭicchannānañcā’’ti vattabbaṃ. Sabbattha anurūpaṃ kammavācaṃ katvā mānattaṃ dātabbaṃ. Ciṇṇamānattassa ca tadanurūpameva kammavācaṃ katvā abbhānaṃ kātabbaṃ. Idha pana ekāpattivasena vuttaṃ. Iti yaṃ paṭicchannāya āpattiyā parivāsāvasāne mānattaṃ diyyati, idaṃ paṭicchannamānattaṃ nāma. Evamettha ekeneva yojanāmukhena paṭicchannaparivāso ca paṭicchannamānattañca vuttanti veditabbaṃ. Pakkhamānattaṃ samodhānamānattañca avasesaparivāsakathāvasāne kathayissāma. 然后，应为他作相应的羯磨语，授予摩那埵。若有二桩覆藏罪、一桩未覆藏罪，应说“为诸覆藏罪与一未覆藏罪”。若有一桩覆藏罪、二桩未覆藏罪，应说“为一覆藏罪与诸未覆藏罪”。若覆藏罪与未覆藏罪各有二桩，应说“为诸覆藏罪与诸未覆藏罪”。在一切情况下，都应作相应的羯磨语授予摩那埵。对已行完摩那埵者，也应作相应的羯磨语予以出罪。再者，此处是依一桩罪而说。如是，因覆藏罪而在别住结束时所授予的摩那埵，名为覆藏摩那埵。当知，此处仅以一种应用方式，说明了覆藏别住和覆藏摩那埵。至于半月摩那埵(pakkhamānatta)与合并摩那埵(samodhānamānatta)，我们将在其余的别住论述结束时解说。 Suddhantaparivāso samodhānaparivāsoti hi dve parivāsā avasesā. Tattha ‘‘suddhantaparivāso’’ nāma parato adhammikamānattacārāvasāne ‘‘tena kho pana samayena aññataro bhikkhu sambahulā saṅghādisesā āpattiyo āpanno hoti, āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānātī’’ti imasmiṃ vatthusmiṃ anuññātaparivāso. So duvidho – cūḷasuddhanto, mahāsuddhantoti. Duvidhopi cesa rattiparicchedaṃ sakalaṃ vā ekaccaṃ vā ajānantassa ca assarantassa ca tattha vematikassa ca dātabbo. Āpattipariyantaṃ pana ettakā ahaṃ āpattiyo āpannoti jānātu vā mā vā, akāraṇametaṃ. 诚然，剩余的别住有两种：纯净别住(Suddhantaparivāsa)与合一别住(samodhānaparivāsa)。其中，“纯净别住”是在不如法地行摩那埵之后，于“那时，某位比丘犯了许多僧残罪，他不知道罪过的范围，也不知道夜数的范围”这则故事中所允许的别住。它有两种：小纯净别住(cūḷasuddhanto)与大纯净别住(mahāsuddhanto)。这两种都应给予不知道全部或部分夜数，或不记得，或对此有疑惑的比丘。至于罪过的范围，他知道或不知道‘我犯了这么多罪’，这不成问题。 Tattha yo upasampadato paṭṭhāya anulomakkamena vā ārocitadivasato paṭṭhāya paṭilomakkamena vā ‘‘asukañca asukañca divasaṃ vā pakkhaṃ vā māsaṃ vā saṃvaccharaṃ vā tava suddhabhāvaṃ jānāsī’’ti pucchiyamāno ‘‘āma, bhante, jānāmi, ettakaṃ nāma kālaṃ ahaṃ suddho’’ti vadati, tassa dinno suddhantaparivāso ‘‘cūḷasuddhanto’’ti vuccati. 其中，若有比丘从受具足戒(upasampadā)之日起顺数，或从告知之日起逆数，当被问及：“你是否知道某日、某半月(pakkha)、某月或某年自己是清净的？”他回答：“是的，尊者(bhante)，我知道，我在那么长的时间里是清净的。”那么，给予他的纯净别住，就称为“小纯净别住(cūḷasuddhanto)”。 Taṃ gahetvā parivasantena yattakaṃ kālaṃ attano suddhiṃ jānāti, tattakaṃ apanetvā avasesaṃ māsaṃ vā dvemāsaṃ vā parivasitabbaṃ. Sace māsamattaṃ asuddhomhīti sallakkhetvā aggahesi parivasanto ca puna aññaṃ māsaṃ sarati, tampi māsaṃ parivasitabbameva. Puna parivāsadānakiccaṃ natthi. Atha dvemāsaṃ asuddhomhīti sallakkhetvā aggahesi, parivasanto ca māsamattamevāhaṃ asuddhomhīti sanniṭṭhānaṃ karoti, māsameva parivasitabbaṃ. Puna [Pg.26] parivāsadānakiccaṃ natthi. Ayañhi suddhantaparivāso nāma uddhampi ārohati, heṭṭhāpi orohati, idamassa lakkhaṇaṃ. Aññasmiṃ pana āpattivuṭṭhāne idaṃ lakkhaṇaṃ – yo appaṭicchannaṃ āpattiṃ paṭicchannāti vinayakammaṃ karoti, tassa āpatti vuṭṭhāti. Yo paṭicchannaṃ appaṭicchannāti vinayakammaṃ karoti, tassa na vuṭṭhāti. Acirapaṭicchannaṃ cirapaṭicchannāti karontassāpi vuṭṭhāti. Cirapaṭicchannaṃ acirapaṭicchannāti karontassa na vuṭṭhāti. Ekaṃ āpattiṃ āpajjitvā sambahulāti karontassāpi vuṭṭhāti, ekaṃ vinā sambahulānaṃ abhāvato. Sambahulā pana āpajjitvā ekaṃ āpajjinti karontassa na vuṭṭhāti. 受持此别住(parivāsa)者，应扣除自己所知的清净时日，对其余的一个月或两个月行别住。倘若他认为自己不净一个月而受了别住，在行别住期间又忆起另一个月，那么也应行那一个月的别住，无需再行授予别住的仪式。又倘若他认为自己不净两个月而受了别住，在行别住期间却确定自己仅不净一个月，那么就只须行一个月的别住，无需再行授予别住的仪式。此纯净究竟别住(suddhantaparivāsa)，既可向上增加，也可向下减少，此乃其特征。在其他出罪(āpattivuṭṭhāna)的情况中，特征如下：若对未覆藏的罪行，当作已覆藏的来作律羯磨(vinayakamma)，其罪得出；若对已覆藏的罪行，当作未覆藏的来作律羯磨，其罪不得出。若将不久前覆藏的当作长时覆藏的来作，其罪得出；若将长时覆藏的当作不久前覆藏的来作，其罪不得出。犯一罪而当作多罪来作，其罪亦得出，因为无一则无多。但若犯多罪而当作一罪来作，其罪不得出。 Yo pana yathāvuttena anulomapaṭilomanayena pucchiyamānopi rattipariyantaṃ na jānāti neva sarati vematiko vā hoti, tassa dinno suddhantaparivāso ‘‘mahāsuddhanto’’ti vuccati. Taṃ gahetvā gahitadivasato paṭṭhāya yāva upasampadadivaso, tāva rattiyo gaṇetvā parivasitabbaṃ. Ayaṃ uddhaṃ nārohati, heṭṭhā pana orohati. Tasmā sace parivasanto rattiparicchede sanniṭṭhānaṃ karoti, māso vā saṃvaccharo vā mayhaṃ āpannassāti māsaṃ vā saṃvaccharaṃ vā parivasitabbaṃ. Parivāsayācanadānalakkhaṇaṃ panettha parato pāḷiyaṃ āgatanayeneva veditabbaṃ. Kammavācāpariyosāne vattasamādānamānattaabbhānāni vuttanayāneva. Ayaṃ suddhantaparivāso nāma. 又，若有比丘虽经如前所述顺逆方法询问，仍不知道夜数的期限，不记得，或有疑惑，则给予他的纯净别住（suddhantaparivāso）称为“大纯净别住”。受此别住后，应从领受之日起，上溯至受具足戒之日，计算其间所有的夜晚，并依此行别住。此法不可向上增加，但可向下减少。因此，若行别住者能对夜数作出确定，认为自己犯戒已有一个月或一年，则应行一个月或一年的别住。此处请求与授予别住的特征，当依后文巴利圣典所述之法了知。羯磨语结束时，行仪、摩那埵、出罪等，皆如前述。此即所谓纯净别住。 ‘‘Samodhānaparivāso’’ nāma tividho hoti – odhānasamodhāno, agghasamodhāno, missakasamodhānoti. Tattha ‘‘odhānasamodhāno’’ nāma – antarāpattiṃ āpajjitvā paṭicchādentassa parivutthadivase odhunitvā makkhetvā purimāya āpattiyā mūladivasaparicchede pacchā āpannaṃ āpattiṃ samodahitvā dātabbaparivāso vuccati. So parato ‘‘tena hi bhikkhave saṅgho udāyiṃ bhikkhuṃ antarā ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā pañcāhapaṭicchannāya mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṃ detū’’ti ito paṭṭhāya vitthārato pāḷiyaṃyeva āgato. “合一别住（samodhānaparivāso）”有三种：期间合并（odhānasamodhāno）、价值合并（agghasamodhāno）与混合合并（missakasamodhāno）。其中，“期间合并”是指：对于在行别住期间又犯戒并覆藏者，将其已行的别住日数作废，然后在原初罪过的根本日数范围内，将后犯之罪合并进来而应授予的别住。此法在后文巴利圣典中，从“诸比丘，僧团应因优陀夷比丘在行别住期间又犯下一桩覆藏五日的故意出精罪，而令其退回根本，并为原初的罪过授予合一别住”开始，有详细的阐述。 Ayaṃ panettha vinicchayo – yo paṭicchannāya āpattiyā parivāsaṃ gahetvā parivasanto vā mānattāraho vā mānattaṃ caranto vā abbhānāraho vā aññaṃ āpattiṃ āpajjitvā purimāya āpattiyā samā vā ūnatarā vā rattiyo paṭicchādeti, tassa mūlāyapaṭikassanena te [Pg.27] parivutthadivase ca mānattaciṇṇadivase ca sabbe odhunitvā adivase katvā pacchā āpannāpattiṃ mūlāpattiyaṃ samodhāya parivāso dātabbo. Tena sace mūlāpatti pakkhapaṭicchannā, antarāpatti ūnakapakkhapaṭicchannā, puna pakkhameva parivāso parivasitabbo. Athāpi antarāpatti pakkhapaṭicchannāva pakkhameva parivasitabbaṃ. Etenupāyena yāva saṭṭhivassapaṭicchannā mūlāpatti, tāva vinicchayo veditabbo. Saṭṭhivassāni parivasitvā mānattāraho hutvāpi hi ekadivasaṃ antarāpattiṃ paṭicchādetvā punapi saṭṭhivassāni parivāsāraho hoti. 于此，决断如下：若有比丘因覆藏之过而受别住(parivāsa)，于行别住期间，或于堪行摩那埵(mānatta)期间，或于正行摩那埵期间，或于堪受出罪期间，复犯他过，且对此后犯之过的覆藏日数等于或少于先前之过，则应行本日治(mūlāyapaṭikassanā)，将其已行之别住日数与已行之摩那埵日数尽皆作废，视同未行，然后将后犯之过与根本过合并，授予别住。是故，若根本过覆藏半月，期间所犯之过覆藏不足半月，则仍须行半月之别住。又若期间所犯之过亦覆藏半月，同样须行半月之别住。依此方法，乃至根本过已覆藏六十年，亦应如是决断。诚然，即使已行别住六十年并堪行摩那埵，若复覆藏一日期间所犯之过，彼仍须再行六十年之别住。 Sace pana antarāpatti mūlāpattito atirekapaṭicchannā hoti, tattha ‘‘kiṃ kātabba’’nti vutte mahāsumatthero āha – ‘‘atekiccho ayaṃ puggalo, atekiccho nāma āvikārāpetvā vissajjetabbo’’ti. Mahāpadumatthero panāha – ‘‘kasmā atekiccho nāma, nanu ayaṃ samuccayakkhandhako nāma buddhānaṃ ṭhitakālasadiso, āpatti nāma paṭicchannā vā hotu appaṭicchannā vā samakaūnataraatirekapaṭicchannā vā vinayadharassa kammavācaṃ yojetuṃ samatthabhāvoyevettha pamāṇaṃ, tasmā yā atirekapaṭicchannā hoti, taṃ mūlāpattiṃ katvā tattha itaraṃ samodhāya parivāso dātabbo’’ti. Ayaṃ ‘‘odhānasamodhāno’’ nāma. 然若期间所犯之罪的覆藏时日长于根本罪，当被问及“应如何处置？”时，大须摩长老言：“此人(puggala)不可救治。所谓不可救治，即令其自白后应予摈弃。”而大红莲(Mahāpaduma)长老则言：“何故名不可救治？此《集犍度》(Samuccayakkhandhaka)岂非等同诸佛住世之时？所谓罪，无论是已覆藏、未覆藏，或覆藏日数或同、或少、或多，于此，持律者能行羯磨语(kammavācā)即为标准。是故，应以覆藏更久之罪为根本罪，将另一罪归入其中，授予别住(parivāsa)。”此即所谓“归入合并”(odhānasamodhāna)。 ‘‘Agghasamodhāno’’ nāma sambahulāsu āpattīsu yā ekā vā dve vā tisso vā sambahulā vā āpattiyo sabbacirapaṭicchannāyo, tāsaṃ agghena samodhāya tāsaṃ rattiparicchedavasena avasesānaṃ ūnatarapaṭicchannānaṃ āpattīnaṃ parivāso diyyati. Ayaṃ vuccati agghasamodhāno. Sopi parato ‘‘tena kho pana samayena aññataro bhikkhu sambahulā saṅghādisesā āpattiyo āpanno hoti, ekā āpatti ekāhapaṭicchannā ekā āpatti dvīhapaṭicchannā’’tiādinā nayena pāḷiyaṃ āgatoyeva. 所谓“价值合并”(agghasamodhāna)，是指在众多罪当中，以覆藏最久的一项、或两项、三项、或多项罪为标准，根据其覆藏的夜数，为其余覆藏夜数较少的诸罪而授予别住。这被称为价值合并。此法在后文的巴利圣典中，也以“尔时，某比丘犯众多僧残罪，一罪覆藏一日，一罪覆藏二日”等方式出现。 Yassa pana sataṃ āpattiyo dasāhapaṭicchannā, aparampi sataṃ āpattiyo dasāhapaṭicchannāti evaṃ dasakkhattuṃ katvā āpattisahassaṃ divasasatapaṭicchannaṃ hoti, tena kiṃ kātabbanti? Sabbaṃ samodahitvā dasa divase parivasitabbaṃ. Evaṃ ekeneva dasāhena divasasatampi parivasitameva hoti. Vuttampi cetaṃ – 又，若有比丘犯百罪，覆藏十日；复有百罪，覆藏十日；如此重复十次，致使千罪覆藏百日者，彼应如何行？应将全部合并，行十日别住。如此，仅以一个十日，即等同于行了百日的别住。如是亦说： ‘‘Dasasataṃ [Pg.28] rattisataṃ, āpattiyo chādayitvāna; Dasa rattiyo vasitvāna, mucceyya pārivāsiko’’ti. (pari. 477); “纵覆千罪百夜长，别住十夜得出离。” Ayaṃ agghasamodhāno nāma. 此即名为价值合并。 ‘‘Missakasamodhāno’’ nāma – yo nānāvatthukā āpattiyo ekato katvā diyyati. Tatrāyaṃ nayo – 所谓“混合合并”(missakasamodhāna)，是指为不同事由的诸罪合并一处而授予的别住。其方法如下： ‘‘Ahaṃ, bhante, sambahulā saṅghādisesā āpattiyo āpajjiṃ ekaṃ sukkavissaṭṭhiṃ, ekaṃ kāyasaṃsaggaṃ, ekaṃ duṭṭhullavācaṃ, ekaṃ attakāmaṃ, ekaṃ sañcarittaṃ, ekaṃ kuṭikāraṃ, ekaṃ vihārakāraṃ, ekaṃ duṭṭhadosaṃ, ekaṃ aññabhāgiyaṃ, ekaṃ saṅghabhedaṃ, ekaṃ bhedānuvattakaṃ, ekaṃ dubbacaṃ, ekaṃ kuladūsakaṃ, sohaṃ, bhante, saṅghaṃ tāsaṃ āpattīnaṃ samodhānaparivāsaṃ yācāmī’’ti – “诸位大德，我犯了众多僧残罪：一次出精、一次身触、一次粗恶语、一次赞己求奉事、一次作媒、一次造孤邸、一次造大寺院、一次恶意中伤、一次无根诽谤、一次破僧、一次随顺破僧、一次恶性难教、一次污家。诸位大德，我为这些罪向僧团请求合一别住。” Tikkhattuṃ yācāpetvā tadanurūpāya kammavācāya parivāso dātabbo. 应令其请求三次后，依相应的羯磨语，给予别住。 Ettha ca saṅghādisesā āpattiyo āpajjiṃ nānāvatthukāyotipi saṅghādisesā āpattiyo āpajjintipi evaṃ pubbe vuttanayena vatthuvasenapi gottavasenapi nāmavasenapi āpattivasenapi yojetvā kammavācaṃ kātuṃ vaṭṭatiyevāti ayaṃ missakasamodhāno. Sabbaparivāsakammavācāvasāne pana nikkhittānikkhittavattādikathā purimanayeneva veditabbāti. 于此，或说“我犯了不同事由的诸僧残罪”，或说“我犯了诸僧残罪”，如是依循前述之法，亦可依事、依类、依名、依罪而结合，作羯磨语。此即混合合并。复次，于所有别住羯磨语之结尾，关于已置与未置的行法等论，当依前法了知。 Parivāsakathā niṭṭhitā. 别住论终。 Idāni yaṃ vuttaṃ ‘‘pakkhamānattañca samodhānamānattañca avasesaparivāsakathāvasāne kathayissāmā’’ti, tassokāso sampatto, tasmā vuccati – ‘‘pakkhamānatta’’nti bhikkhuniyā dātabbamānattaṃ. Taṃ pana paṭicchannāyapi appaṭicchannāyapi āpattiyā aḍḍhamāsameva dātabbaṃ. Vuttañhetaṃ – ‘‘garudhammaṃ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṃ caritabba’’nti (cūḷava. 403). Taṃ pana bhikkhunīhi attano sīmaṃ sodhetvā vihārasīmāya vā [Pg.29] vihārasīmaṃ sodhetuṃ asakkontīhi khaṇḍasīmāya vā sabbantimena paricchedena catuvaggagaṇaṃ sannipātāpetvā dātabbaṃ. Sace ekā āpatti hoti ekissā vasena, sace dve vā tisso vā sambahulā vā ekavatthukā vā nānāvatthukā vā tāsaṃ tāsaṃ vasena vatthugottanāmaāpattīsu yaṃ yaṃ icchati taṃ taṃ ādāya yojanā kātabbā. 现在，先前所说的“半月摩那埵(pakkhamānatta)与合并摩那埵(samodhānamānatta)，我们将在其余别住论的结尾处解说”，其时机已到，因此说：“半月摩那埵”是应给予比丘尼的摩那埵。那无论是对已覆藏或未覆藏的罪，都只应给予半个月。此即所说：“违犯重法(garudhamma)的比丘尼，应于二部僧中行半月摩那埵”。那应由比丘尼们清净自己的界(sīma)后，在寺院的界中，或若无法清净寺院的界，则在小界(khaṇḍasīmā)中，或依最终的规定，召集四人众来给予。若是一项罪，则依于一项；若是二、三或多项，或同一事由或不同事由，则依于彼彼罪，从事由、类别、名称、罪中，选取所欲者而组合应用。 Tatridaṃ ekāpattivasena mukhamattadassanaṃ, tāya āpannāya bhikkhuniyā bhikkhunisaṅghaṃ upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā vuḍḍhānaṃ bhikkhunīnaṃ pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘‘ahaṃ, ayye, ekaṃ āpattiṃ āpajjiṃ gāmantaraṃ, sāhaṃ, ayye, ekissā āpattiyā gāmantarāya pakkhamānattaṃ yācāmī’’ti. 于此，以一项罪为例，仅作示范。那位犯戒的比丘尼应到比丘尼僧团中，将上衣偏袒一肩，礼敬年长比丘尼们的双足，蹲下合掌，应如是说：“尊姐，我犯了一项名为‘行至村外’(gāmantara)的罪。尊姐，我为这一项行至村外罪，请求半月摩那埵。” Evaṃ tikkhattuṃ yācāpetvā byattāya bhikkhuniyā paṭibalāya saṅgho ñāpetabbo – 如是令其请求三次后，应由一位干练、有能力的比丘尼向僧团作白： ‘‘Suṇātu me ayye saṅgho, ayaṃ itthannāmā bhikkhunī ekaṃ āpattiṃ āpajji gāmantaraṃ, sā saṅghaṃ ekissā āpattiyā gāmantarāya pakkhamānattaṃ yācati, yadi saṅghassa pattakallaṃ, saṅgho itthannāmāya bhikkhuniyā ekissā āpattiyā gāmantarāya pakkhamānattaṃ dadeyya, esā ñatti. “尊姐僧团，请听！这位某甲比丘尼犯了一项行至村外罪。她为这一项行至村外罪，向僧团请求半月摩那埵。如果僧团时机已到，僧团即应为某甲比丘尼的这一项行至村外罪，给予半月摩那埵。这是白。” ‘‘Suṇātu me ayye saṅgho, ayaṃ…pe… dutiyampi… tatiyampi etamatthaṃ vadāmi. Suṇātu me ayye saṅgho…pe… deti… dinnaṃ saṅghena itthannāmāya bhikkhuniyā ekissā āpattiyā gāmantarāya pakkhamānattaṃ, khamati saṅghassa, tasmā tuṇhī; evametaṃ dhārayāmī’’ti. “尊姐僧团，请听！这位……（中略）……我第二次……我第三次说此事。尊姐僧团，请听！……僧团已为某甲比丘尼的这一项行至村外罪，给予了半月摩那埵。僧团许可，因此默然。我如是受持此事。” Kammavācāpariyosāne vattaṃ samādiyitvā bhikkhumānattakathāya vuttanayeneva saṅghassa ārocetvā nikkhittavattaṃ vasitukāmāya tattheva saṅghamajjhe vā pakkantāsu bhikkhunīsu ekabhikkhuniyā vā dutiyikāya vā santike vuttanayeneva nikkhipitabbaṃ. Aññissā pana āgantukāya santike ārocetvā nikkhipitabbaṃ. Nikkhittakālato paṭṭhāya pakatattaṭṭhāne tiṭṭhati. Puna samādiyitvā aruṇaṃ uṭṭhāpentiyā pana bhikkhunīnaṃyeva santike vasituṃ na labhati. ‘‘Ubhatosaṅghe pakkhamānattaṃ caritabba’’nti hi vuttaṃ. Tasmā assā ācariyupajjhāyāhi vihāraṃ gantvā saṅgāhakapakkhe ṭhito [Pg.30] eko mahāthero vā dhammakathiko vā bhikkhu vattabbo – ‘‘ekissā bhikkhuniyā vinayakammaṃ kattabbamatthi, tatra no ayyā, cattāro bhikkhū pesethā’’ti. Saṅgahaṃ akātuṃ na labbhati, pesessāmīti vattabbaṃ. Catūhi pakatattabhikkhunīhi mānattacāriniṃ bhikkhuniṃ gahetvā antoaruṇeyeva nikkhamitvā gāmūpacārato dve leḍḍupāte atikkamitvā maggā okkamma gumbavatiādīhi paṭicchannaṭṭhāne nisīditabbaṃ. Vihārūpacāratopi dve leḍḍupātā atikkamitabbā catūhi pakatattabhikkhūhipi tattha gantabbaṃ. Gantvā pana bhikkhunīhi saddhiṃ na ekaṭṭhāne nisīditabbaṃ, paṭikkamitvā avidūraṭṭhāne nisīditabbaṃ. Kurundimahāpaccarīsu pana ‘‘bhikkhunīhipi byattaṃ ekaṃ vā dve vā upāsikāyo bhikkhūhipi ekaṃ vā dve vā upāsake attarakkhaṇatthāya gahetvā gantabba’’nti vuttaṃ. Kurundiyaṃyeva ca bhikkhunupassayassa ca vihārassa ca upacāraṃ muñcituṃ vaṭṭatī’’ti vuttaṃ, gāmassāti na vuttaṃ. 羯磨语结束时，受持行法并如同比丘摩那埵篇中所说的方式向僧团报告后，欲放下行法而住的比丘尼，应就在僧团中，或在比丘尼们离去后，在一位或一位同伴比丘尼面前，如前述方式放下行法。此外，应在另一位新来的比丘尼面前报告后放下行法。从放下之时起，即住于正常状态。但再次受持后，至黎明升起时，则不得仅在比丘尼众中居住。因为经中说：“应于二部僧中行半月摩那埵。”因此，她的阿阇梨与戒师应去比丘寺院，对站在摄益一方的某位大长老或说法比丘说：“有一位比丘尼有律羯磨要作，请尊者们派四位比丘给我们。”不可不作摄益，应回答：“我会派人去。”四位正常的比丘尼应带着行摩那埵的比丘尼，在黎明之内离开，越过村庄附近二投石所及之处，离开道路，在有灌木等遮蔽处坐下。也应越过比丘寺院附近二投石所及之处，四位正常的比丘也应去到那里。到达后，不应与比丘尼们在同一处坐，应退到不远处坐下。在《古仑谛》(Kurundī)和《大筏注》(Mahāpaccarī)中则说：“比丘尼们也应带一两位干练的优婆夷，比丘们也应带一两位优婆塞，以作自我保护。”就在《古仑谛》中又说：“允许离开比丘尼住处和比丘寺院的附近”，但没有说可以离开村庄的附近。 Evaṃ nisinnesu pana bhikkhūsu ca bhikkhunīsu ca tāya bhikkhuniyā ‘‘mānattaṃ samādiyāmi, vattaṃ samādiyāmī’’ti vattaṃ samādiyitvā bhikkhunīsaṅghassa tāva evaṃ ārocetabbaṃ – 复次，当比丘与比丘尼们如是坐下后，该比丘尼应以“我受持摩那埵，我受持行法”之语受持行法，然后应先向比丘尼僧团如是报告： ‘‘Ahaṃ, ayye, ekaṃ āpattiṃ āpajjiṃ gāmantaraṃ, sāhaṃ saṅghaṃ ekissā āpattiyā gāmantarāya pakkhamānattaṃ yāciṃ, tassa me saṅgho ekissā āpattiyā gāmantarāya pakkhamānattaṃ adāsi, sāhaṃ pakkhamānattaṃ carāmi, ‘vedayāmahaṃ, ayye, vedayatī’ti maṃ saṅgho dhāretū’’ti. “尊姐，我犯了一项村间行罪。我为这一项村间行罪向僧团请求了半月摩那埵。僧团为我这一项村间行罪给予了半月摩那埵。我正在行半月摩那埵。我报告，尊姐，愿僧团忆持我为报告者。” Tato bhikkhusaṅghassa santikaṃ gantvā evaṃ ārocetabbaṃ – ‘‘ahaṃ, ayyā, ekaṃ āpattiṃ āpajjiṃ …pe… vedayāmahaṃ, ayyā, vedayatīti maṃ saṅgho dhāretū’’ti. Idhāpi yāya kāyaci bhāsāya ārocetuṃ vaṭṭati. 然后应去到比丘僧团处，如是报告：“尊者们，我犯了一项罪行……（中略）……我报告，尊者们，愿僧团忆持我为报告者。”此处也允许用任何语言来报告。 Ārocetvā ca bhikkhunisaṅghasseva santike nisīditabbaṃ, ārocitakālato paṭṭhāya bhikkhūnaṃ gantuṃ vaṭṭati. Sace sāsaṅkaṃ hoti, bhikkhuniyo tattheva ṭhānaṃ paccāsīsanti, ṭhātabbaṃ. Sace añño bhikkhu vā bhikkhunī [Pg.31] vā taṃ ṭhānaṃ eti, passantiyā ārocetabbaṃ. No ce āroceti, ratticchedo ceva vattabhedadukkaṭañca. Sace ajānantiyā eva upacāraṃ okkamitvā gacchati, ratticchedova hoti, na vattabhedadukkaṭaṃ. Sace bhikkhuniyo upajjhāyādīnaṃ vattakaraṇatthaṃ pageva gantukāmā honti, rattivippavāsagaṇaohīyanagāmantarāpattirakkhaṇatthaṃ ekaṃ bhikkhuniṃ ṭhapetvā gantabbaṃ. Tāya aruṇe uṭṭhite tassā santike vattaṃ nikkhipitabbaṃ. Etenupāyena akhaṇḍā pañcadasa rattiyo mānattaṃ caritabbaṃ. 报告后，应只在比丘尼僧团附近坐下。从报告之时起，比丘们即可离去。若有危险，而比丘尼们希望（比丘们）留下，则应留下。若有其他比丘或比丘尼来到该处，看见者应报告。若不报告，则中断夜数，且犯毁坏行法的恶作。若不知而进入附近后离去，只中断夜数，不犯毁坏行法的恶作。若比丘尼们为给戒师等履行义务而欲早去，为守护以防离宿、离众、村间行等罪，则应留下一位比丘尼后离去。黎明升起时，该行摩那埵的比丘尼应向那位留下的比丘尼放下行法。以此方法，应不间断地行十五夜的摩那埵。 Anikkhittavattāya pana pārivāsikakkhandhake vuttanayeneva sammā vattitabbaṃ. Ayaṃ pana viseso – ‘‘āgantukassa ārocetabba’’nti ettha yattakā purebhattaṃ vā pacchābhattaṃ vā taṃ gāmaṃ bhikkhū vā bhikkhuniyo vā āgacchanti, sabbesaṃ ārocetabbaṃ. Anārocentiyā ratticchedo ca vattabhedadukkaṭañca. Sacepi rattiṃ koci bhikkhu taṃ gāmūpacāraṃ okkamitvā gacchati, ratticchedo hotiyeva, ajānanapaccayā pana vattabhedato muccati. Kurundiādīsu pana anikkhittavattabhikkhūnaṃ vuttanayeneva kathetabbanti vuttaṃ. Taṃ pārivāsikavattādīnaṃ upacārasīmāya paricchinnattā yuttataraṃ dissati. Uposathe ārocetabbaṃ, pavāraṇāya ārocetabbaṃ, catunnaṃ bhikkhūnañca bhikkhunīnañca devasikaṃ ārocetabbaṃ. Sace bhikkhūnaṃ tasmiṃ gāme bhikkhācāro sampajjati, tattheva gantabbaṃ. No ce sampajjati, aññatra caritvāpi tatra āgantvā attānaṃ dassetvā gantabbaṃ. Bahigāme vā saṅketaṭṭhānaṃ kātabbaṃ – ‘‘asukasmiṃ nāma ṭhāne amhe passissasī’’ti. Tāya saṅketaṭṭhānaṃ gantvā ārocetabbaṃ. Saṅketaṭṭhāne adisvā vihāraṃ gantvā ārocetabbaṃ. Vihāre sabbabhikkhūnaṃ ārocetabbaṃ. Sace sabbesaṃ sakkā na hoti ārocetuṃ, bahiupacārasīmāya ṭhatvā bhikkhuniyo pesetabbā. Tāhi ānītānaṃ catunnaṃ bhikkhūnaṃ ārocetabbaṃ. Sace vihāro dūro hoti sāsaṅko, upāsake ca upāsikāyo ca gahetvā gantabbaṃ. Sace pana ayaṃ ekā vasati, rattivippavāsaṃ āpajjati, tasmāssā ekā pakatattā bhikkhunī sammannitvā dātabbā ekacchanne vasanatthāya. 再者，对于未放下行法的比丘尼，应如《别住犍度》(Pārivāsikakkhandhaka)中所说的那样正确行持。但此处有一项特别规定：“应告知来者”，即凡是在午前或午后进入该村庄的比丘或比丘尼，都应告知。若不告知，则构成夜数中断与违犯行法的恶作。即使在夜间有某位比丘进入该村庄的区域，也构成夜数中断，但若因不知晓，则可免于违犯行法的恶作。然而，在《古仑谛》(Kurundī)等义注中说，对于未放下行法的比丘，应如前述方式告知。由于别住等行法受区域边界所限，此说似乎更为合理。应在布萨日告知，在自恣日告知，并应每日告知四位比丘以及比丘尼们。若比丘们能于该村庄获得托钵食物，则应前往那里。若不能获得，则在别处行乞后，也应回到此处，让他们见到自己之后再离开。或者，可在村外约定一处地点说：“你可在某某地方见到我们。”她应前往该约定地点告知。若在约定地点未见到，则应前往寺院告知。在寺院中，应告知所有比丘。若无法告知所有比丘，则应站在区域边界外，派遣比丘尼们去。对于她们带来的四位比丘，应行告知。若寺院遥远且有危险，则应带上优婆塞和优婆夷同去。但若此比丘尼独自居住，则会构成独宿罪，因此应为她认可一位正常的比丘尼，以便在同一屋檐下共住。 Evaṃ akhaṇḍaṃ mānattaṃ caritvā vīsatigaṇe bhikkhunisaṅghe vuttanayeneva abbhānaṃ kātabbaṃ. Sace mānattaṃ caramānā antarāpattiṃ āpajjati, mūlāya paṭikassitvā [Pg.32] tassā āpattiyā mānattaṃ dātabbanti kurundiyaṃ vuttaṃ. Idaṃ ‘‘pakkhamānattaṃ’’ nāma. 如此无间断地行持摩那埵后，应在二十人的比丘尼僧团中，如前述方式行出罪。若在行摩那埵期间，犯了中间罪，应行本日治，并就该罪给予摩那埵，此乃《古仑谛》中所说。这称为“半月摩那埵”。 ‘‘Samodhānamānattaṃ’’ pana tividhaṃ hoti – odhānasamodhānaṃ, agghasamodhānaṃ, missakasamodhānanti. Tattha yadetaṃ parato udāyittherassa pañcāhapaṭicchannāya āpattiyā parivāsaṃ parivasantassa parivāse ca mānattārahaṭṭhāne ca antarāpattiṃ āpajjitvā mūlāyapaṭikassitassa ‘‘tena hi, bhikkhave, saṅgho udāyissa bhikkhuno tissannaṃ āpattīnaṃ chārattaṃ mānattaṃ detū’’ti mānattaṃ anuññātaṃ, idaṃ ‘‘odhānasamodhānaṃ’’ nāma. Idañhi punappunaṃ mūlāyapaṭikassanena parivutthadivase odhunitvā purimāpattīhi saddhiṃ samodhāya dinnaṃ, tasmā odhānasamodhānanti vuccati. Kurundiyaṃ pana ‘‘samodhānaparivāsaṃ vutthassa dātabbaṃ mānattaṃ samodhānamānatta’’nti vuttaṃ. Tampi tena pariyāyena yujjati. “合并摩那埵”有三种：减除合并、等值合并与混合合并。其中，如优陀夷长老因隐瞒五日的过失而行别住，在别住期间及当行摩那埵时又犯了中间罪，被令本日治后，所允许的摩那埵，即：“诸比丘，僧团应就优陀夷比丘的三项过失，给予六夜的摩那埵。”此称为“减除合并”。此乃因其通过一再本日治，除去已行的日数，与先前的过失合并后而给予，故称减除合并。然而，在《古仑谛》中说：“对于已行合一别住者所应给予的摩那埵，即是合并摩那埵。”此说亦依此理而得以成立。 Agghasamodhānaṃ pana missakasamodhānañca agghasamodhānamissakasamodhānaparivāsāvasāne dātabbamānattameva vuccati, taṃ parivāsakammavācānusārena yojetvā dātabbaṃ. Ettāvatā yaṃ vuttaṃ ‘‘tena hi, bhikkhave, saṅgho udāyissa bhikkhuno ekissā āpattiyā sañcetanikāya sukkavissaṭṭhiyā ekāhapaṭicchannāya ekāhaparivāsaṃ detūtiādinā nayena pāḷiyaṃ anekehi ākārehi parivāso ca mānattañca vuttaṃ, tassa yasmā āgatāgataṭhāne vinicchayo vuccamāno pāḷi viya ativitthāraṃ āpajjati, na ca sakkā hoti sukhena pariggahetuṃ, tasmā naṃ samodhānetvā idheva dassessāmā’’ti, tadidaṃ atthato sampāditaṃ hoti. 再者，于等值合一别住与混合合一别住结束时，只说应行摩那埵；此摩那埵应依别住羯磨语而作，并予以授与。至此，先前所说：“‘那么，诸比丘，僧团应就优陀夷比丘故意出精、隐瞒一日的一项过失，给予一日的别住’等，圣典以此等方法，从多方面宣说了别住与摩那埵。由于在各个案例中进行抉择时，会如圣典本身一样变得极为详尽，且不易掌握，因此我们在此将其总合起来阐示。”——此中义理，即已成就。 Paṭicchannaparivāsakathā 隐覆别住论 102. Idāni yā tāva ayaṃ paṭicchannāya ekissā āpattiyā vasena pāḷi vuttā, sā uttānatthāva. 102. 现在，首先，就一项已隐覆的过失而说的圣典，其义理是浅显明了的。 108. Tato paraṃ dvīhatīhacatūhapañcāhapaṭicchannānaṃ vasena pāḷiṃ vatvā pañcāhapaṭicchannāya parivāsato paṭṭhāya antarāpatti dassitā. Yasmā pana taṃ āpattiṃ āpanno mūlāyapaṭikassanāraho nāma hoti, tasmāssa [Pg.33] tattha mūlāyapaṭikassanaṃ anuññātaṃ. Sace pana nikkhittavatto āpajjati, mūlāyapaṭikassanāraho na hoti. Kasmā? Yasmā na so parivasanto āpanno, pakatattaṭṭhāne ṭhito āpanno, tasmā tassā āpattiyā visuṃ mānattaṃ caritabbaṃ. Sace paṭicchannā hoti parivāsopi vasitabbo. Yañcetaṃ mūlāyapaṭikassanaṃ vuttaṃ, tasmimpi kate parivutthadivasā makkhitā honti. Iti parivāse antarāpattiṃ dassetvā puna mānattārahassa antarāpattiṃ dassetvā mūlāyapaṭikassanaṃ vuttaṃ, tasmimpi kate parivutthadivasā makkhitāva honti. Tato parivutthaparivāsassa tāsaṃ tissannampi āpattīnaṃ samodhānamānattaṃ dassitaṃ. Tato mānattacārikassa antarāpattiṃ dassetvā mūlāyapaṭikassanaṃ vuttaṃ. Tasmiṃ pana paṭikassane kate mānattaciṇṇadivasāpi parivutthadivasāpi makkhitāva honti. Tato abbhānārahassa antarāpattiṃ dassetvā mūlāyapaṭikassanaṃ vuttaṃ. Tasmimpi kate sabbe te makkhitāva honti. Tato paraṃ sabbā antarāpattiyo yojetvā abbhānakammaṃ dassitaṃ. Evaṃ paṭicchannavāre ekāhapaṭicchannādivasena pañca, antarāpattivasena catassoti nava kammavācā dassitā honti. 108. 此后，在宣说了关于隐瞒二、三、四、五日的圣典文句后，从对隐瞒五日者行别住（parivāsa）开始，说明了中间罪。由于触犯该罪者堪行本日治（mūlāyapaṭikassanā），因此在此允许其行本日治。但若是已舍弃行仪者犯罪，则不堪行本日治。为何？因他并非在行别住时犯罪，而是在处于正常状态时犯罪，故应就该罪另外行摩那埵（mānatta）。若所犯为隐覆罪，则亦应行别住。而当行了前述的本日治后，已住的日数即被抹消。如此，在说明了别住期间的中间罪后，又说明了当行摩那埵者的中间罪，并言及本日治；当行了该本日治后，已住的日数亦被抹消。之后，对于已行完别住者，说明了就所有三项过失行合一摩那埵。然后，说明了行摩那埵者的中间罪，并言及本日治；当行了该本日治后，已行的摩那埵日数与已住的别住日数亦皆被抹消。之后，说明了当行出罪者的中间罪，并言及本日治；当行了该本日治后，所有那些日数亦皆被抹消。此后，结合所有中间罪，说明了出罪的羯磨。如是，在隐覆的部分，依隐瞒一日等有五种，依中间罪有四种，共说明了九种羯磨语（kammavācā）。 Paṭicchannaparivāsakathā niṭṭhitā. 隐覆别住论终。 Samodhānaparivāsakathā 合一别住论 125. Tato paraṃ pakkhapaṭicchannāya āpattiyā antoparivāsato paṭṭhāya pañcāhapaṭicchannāya antarāpattiyā vasena samodhānaparivāso ca, samodhānamānattañca dassitaṃ. Ettha ca mānattacārikamānattārahakālepi āpannāya āpattiyā mūlāyapaṭikassane kate mānattaciṇṇadivasāpi parivāsaparivutthadivasāpi sabbe makkhitāva honti. Kasmā? Yasmā paṭicchannā antarāpatti. Teneva vuttaṃ – ‘‘mūlāya paṭikassitvā purimāya āpattiyā samodhānaparivāsaṃ datvā chārattaṃ mānattaṃ detū’’ti. Tato paraṃ sabbā antarāpattiyo yojetvā abbhānakammaṃ dassetvā sukkavissaṭṭhivatthu niṭṭhāpitaṃ. 125. 此后，从为隐瞒半月之罪而行的别住开始，依于隐瞒五日的中间罪，开示了合一别住与合一摩那埵。此处，即使在行摩那埵和堪行摩那埵期间，对所犯之罪行了本日治后，已行的摩那埵日数与已住的别住日数也全都被抹消。为何？因为是隐瞒的中间罪。因此说：“行本日治后，应为先前的罪给予合一别住，再给予六夜摩那埵。”此后，结合所有中间罪，开示了出罪羯磨，出精事终。 Samodhānaparivāsakathā niṭṭhitā. 合一别住论终。 Sukkavissaṭṭhikathā ca niṭṭhitā. 出精论亦终。 Agghasamodhānaparivāsakathā 等值合一别住论 134. Tato ekāpattimūlakañca āpattivaḍḍhanakañcāti dve naye dassetvā agghasamodhānaparivāso dassito. 134. 此后，在开示了以单一罪为本和令罪增长这两种方法后，开示了等值合一别住。 Tato [Pg.34] sañcicca anārocitāpattivatthuṃ dassetvā sañcicca ajānanaassaraṇavematikabhāvehi anārocitāya āpattiyā pacchā lajjidhamme vā ñāṇasaraṇanibbematikabhāvesu vā uppannesu yaṃ kātabbaṃ, taṃ dassetuṃ ‘‘idha pana bhikkhave’’tiādinā nayena pāḷi ṭhapitā. Tato ajānanaassaraṇavematikapaṭicchannānaṃ appaṭicchannabhāvaṃ dassetuṃ tatheva pāḷi ṭhapitā. 此后，在开示了故意不发露罪事后，为开示对于因故意、不知、不忆念或有疑惑而未发露之罪，于事后生起惭愧法，或生起知、忆念、无疑等状态时应如何处置，而以“在此，诸比丘”等句式立下圣典。此后，为开示因不知、不忆念、有疑惑而覆藏者成为不覆藏之状态，亦同样立下圣典。 Agghasamodhānaparivāsakathā niṭṭhitā. 等值合一别住论终。 Dvemāsaparivāsakathā 二月别住论 138. Tato dvinnaṃ āpattīnaṃ dvemāsapaṭicchannānaṃ ekamāsaparivāsayācanavatthuṃ dassetvā asañcicca ajānanaassaraṇavematikabhāvehi anārocite itarasmiṃ māse pacchā lajjidhammādīsu uppannesu yaṃ kātabbaṃ, taṃ dassetuṃ ajānanaassaraṇavematikapaṭicchannassa ca āpannabhāvaṃ dassetuṃ purimanayeneva pāḷi ṭhapitā. 138. 此后，在开示了为覆藏二月的二罪而乞求一月别住之事后，为开示在另一月因非故意、不知、不忆念或有疑惑而未发露，之后生起惭愧法等时应如何处置，并为开示因不知、不忆念、有疑惑而覆藏之罪的已犯状态，而依照前法立下圣典。 Dvemāsaparivāsakathā niṭṭhitā. 二月别住论终。 Suddhantaparivāsādikathā 清净期满别住等论 156. Tato ‘‘āpattipariyantaṃ na jānāti, rattipariyantaṃ na jānātī’’tiādinā nayena suddhantaparivāso dassito. 156. 此后，以“不知罪业的期限……不知日数的期限”等方式，开示了净毕别住。 160. Tato paraṃ pārivāsikaṃ ādiṃ katvā vibbhamitvā punaupasampannādīsu paṭipattidassanatthaṃ pāḷi ṭhapitā. 160. 此后，为开示从别住比丘开始，乃至还俗后重新受具足戒等人所应行持之道，而立此巴利圣典。 165. Tattha ‘‘antarā sambahulā āpattiyo āpajjati parimāṇā appaṭicchannāyo’’tiādīsu āpattiparicchedavasena parimāṇāyo ceva appaṭicchannāyo cāti attho. 165. 其中，在“于其间犯众多罪，其数量已知(parimāṇā)且未覆藏(appaṭicchannā)”等句中，其义为：就罪业的区分而言，是数量已知的且未覆藏的。 166. Pacchimasmiṃ āpattikkhandheti ekova so āpattikkhandho, pacchā chāditattā pana ‘‘pacchimasmiṃ āpattikkhandhe’’ti vuttaṃ. Purimasminti etthāpi eseva nayo. 166. “于最后的罪聚中”，彼罪聚只有一个，但因其后来被覆藏，故说“于最后的罪聚中”。于“在最初的”一句，道理也是如此。 180. Vavatthitā sambhinnāti sabhāgavisabhāgānamevetaṃ pariyāyavacanaṃ. 180. “已分别的(vavatthitā)”和“混杂的(sambhinnā)”，这正是“同分的(sabhāga)”与“不同分的(visabhāga)”的同义词。 Suddhantaparivāsādikathā niṭṭhitā. 净毕别住等论终。 Dvebhikkhuvāraekādasakādikathā 二比丘章第十一等论 181. Tato [Pg.35] paraṃ yo paṭicchādeti, tasmiṃ paṭipattidassanatthaṃ ‘‘dve bhikkhū’’tiādi vuttaṃ. Tattha missakanti thullaccayādīhi missakaṃ. Suddhakanti saṅghādisesaṃ vinā lahukāpattikkhandhameva. 181. 此后，为开示覆藏者的行持，而说“二比丘”等。其中，“杂罪(missaka)”是指与偷兰遮等罪混杂；“净罪(suddhaka)”是指除僧残罪外，仅是轻罪聚。 184. Tato paraṃ avisuddhavisuddhabhāvadassanatthaṃ ‘‘idha pana, bhikkhave, bhikkhu sambahulā saṅghādisesā’’tiādi vuttaṃ. Tattha byañjanato vā adhippāyato vā anuttānaṃ nāma kiñci natthi, tasmā tañca ito pubbe avuttañca sabbaṃ pāḷianusāreneva veditabbanti. 184. 此后，为开示不清净与清净的状态，而说“诸比丘，于此，有比丘犯众多僧残罪”等。其中，无论从文句或从义理上，皆无任何不了义之处，是故，此事以及此前未说的一切，皆应仅依巴利圣典而了知。 Dvebhikkhuvāraekādasakādikathā niṭṭhitā. 二比丘章第十一等论终。 Samuccayakkhandhakavaṇṇanā niṭṭhitā. 集犍度释义终。 4. Samathakkhandhakaṃ 4. 第四止诤犍度 Sammukhāvinayakathā 现前毘尼论 186-187. Samathakkhandhake [Pg.36] – ‘‘adhammavādī puggalo’’tiādīni cha mātikāpadāni nikkhipitvā ‘‘adhammavādī puggalo dhammavādiṃ puggalaṃ saññāpetī’’tiādinā nayena vitthāro vutto. Tattha saññāpetīti kāraṇapatirūpakāni vatvā paritosetvā jānāpeti. Nijjhāpetīti yathā so taṃ atthaṃ nijjhāyati, oloketi; evaṃ karoti. Pekkhati anupekkhatīti yathā so taṃ atthaṃ pekkhati ceva punappunañca pekkhati; evaṃ karoti. Dasseti anudassetīti tesaññeva pariyāyavacanāni. Adhammena vūpasammatīti yasmā so adhammameva ‘‘ayaṃ dhammo’’tiādinā nayena mohetvā dasseti, tasmā adhammena vūpasammati nāma. 186-187. 在《止诤犍度》(Samathakkhandhaka)中，在立下“说非法者(adhammavādī puggala)”等六个总纲句之后，以“说非法者令说法者接受”等方式作了详细解说。其中，“令接受”(saññāpeti)是指通过说一些貌似有理的话使对方满意而让他知晓。“令审察”(nijjhāpeti)是指他如此行事，以使对方审察、看待那件事。“观看”(pekkhati)与“再三观看”(anupekkhati)是指他如此行事，以使对方观看且再三观看那件事。“显示”(dasseti)与“再三显示”(anudasseti)是前二者的同义词。“以非法平息”是指，因为他以“此是法”等方式，迷惑地显示非法，因此称为以非法平息。 188. Dhammena vūpasammatīti yasmā dhammavādī dhammameva ‘‘ayaṃ dhammo’’tiādinā nayena amohetvā dasseti, tasmā dhammena vūpasammati nāma. 188. “以法平息”是指，因为说法者以“此是法”等方式，不迷惑地显示法，因此称为以法平息。 Sammukhāvinayakathā niṭṭhitā. 现前毘尼论终。 Sativinayakathā 忆念毘尼论 195. Pañcimāni bhikkhave dhammikāni sativinayassa dānānīti ettha suddhassa anāpattikassa dānaṃ ekaṃ, anuvaditassa dānaṃ ekaṃ, yācitassa dānaṃ ekaṃ, saṅghena dānaṃ ekaṃ, dhammena samaggadānaṃ ekanti evaṃ pañca. Etāni pana ekekaaṅgavasena na labbhanti, tasmā desanāmattamevetaṃ, pañcaṅgasamannāgataṃ pana sativinayadānaṃ dhammikanti ayamettha attho. Tattha ca anuvadantīti codenti. Sesaṃ uttānameva. Ayaṃ pana sativinayo khīṇāsavasseva dātabbo na aññassa, antamaso anāgāminopi. So ca kho aññena codiyamānasseva, na acodiyamānassa. Dinne ca pana tasmiṃ codakassa kathā na ruhati. Codentopi ‘‘ayaṃ khīṇāsavo sativinayaladdho, ko tuyhaṃ kathaṃ gahessatī’’ti apasādetabbataṃ āpajjati. 195. “诸比丘，有五种如法的忆念毘尼之施与”等句中，施与清净无罪者为一，施与被控诉者为一，施与已请求者为一，由僧团施与为一，依法和合施与为一，如是五种。然而，这些若依单一支分则无法获得，所以这仅仅是教说而已；具足五支的忆念毘尼施与才是如法的，此中含义即是如此。其中，“控诉”(anuvadanti)即是“指责”(codenti)。其余意思很显明。这忆念毘尼唯应施与漏尽者，不应施与他人，乃至不还者亦不应施与。而且，只有当他被他人指责时才能施与，而不是未被指责时。施与之后，指责者的话语便不能成立。指责者也会因为说“此漏尽者已得到忆念毘尼，谁会听你的话呢？”而陷入被斥退的境地。 Sativinayakathā niṭṭhitā. 忆念毘尼论终。 Amūḷhavinayakathā 不痴毘尼论 196. Bhāsitaparikkantanti [Pg.37] vācāya bhāsitaṃ kāyena parikkantaṃ; parikkamitvā katanti attho. Saratāyasmā evarūpiṃ āpattiṃ āpajjitāti ettha saratu āyasmā evarūpiṃ āpattiṃ āpajjitā; āyasmā evarūpiyā āpattiyāti ayamattho. Āpajjitvāti vā pāṭho, tassattho – paṭhamaṃ āpajjitvā pacchā taṃ āpattiṃ saratu āyasmāti. 196. “‘语说身行’，即以语说，以身行；其义为已行所作。于‘具寿当忆念已犯如此之罪’中，其义为：具寿已犯如此之罪，当忆念之。或有读作‘犯已’，其义为：具寿先犯，后当忆念彼罪。” Amūḷhavinayakathā niṭṭhitā. 不痴毘尼论终。 Yebhuyyasikākathā 多数决论 202. Yebhuyyasikāya vūpasametunti ettha yassā kiriyāya dhammavādino bahutarā, esā yebhuyyasikā nāma. 202. 于“以多数决平息”中，依某行为，若如法说者为多数，此即名为“多数决”。 204. Adhammikasalākaggāhesu oramattakanti parittaṃ appamattakaṃ bhaṇḍanamattameva. Na ca gatigatanti dve tayo āvāse na gataṃ, tattha tattheva vā dvattikkhattuṃ avinicchitaṃ. Na ca saritasāritanti dvattikkhattuṃ tehi bhikkhūhi sayaṃ saritaṃ vā aññehi sāritaṃ vā na hoti. Jānātīti salākaṃ gāhento jānāti ‘‘adhammavādī bahutarā’’ti. Appeva nāmāti iminā nīhārena salākāya gāhiyamānāya ‘‘api nāma adhammavādino bahutarā assū’’ti ayamassa ajjhāsayo hoti. Aparesupi dvīsu eseva nayo. 204. 于不如法的取筹中，“少量”即是微小、少量的争论而已。“未往返各地”即是未去过两三个住处，或就在其地两三次未作决断。“未经自他提起”即是那些比丘自己未曾忆起，或未被他人提醒两三次。“知道”即是主持取筹者知道“不如法说者为多数”。“或许”，即是当以此方式取筹时，彼有此意向：“或许不如法说者会成为多数”。其余两种情况，准此可知。 Adhammena gaṇhantīti adhammavādino ‘‘evaṃ mayaṃ bahū bhavissāmā’’ti dve dve salākāyo gaṇhanti. Vaggā gaṇhantīti dve dhammavādino ekaṃ dhammavādisalākaṃ gaṇhanti ‘‘evaṃ dhammavādino na bahū bhavissantī’’ti maññamānā. Na ca yathādiṭṭhiyā gaṇhantīti dhammavādino hutvā ‘‘balavapakkhaṃ bhajissāmā’’ti adhammavādisalākaṃ gaṇhanti. Dhammikasalākaggāhesu ayamevattho parivattetvā veditabbo. Evaṃ salākaṃ gāhetvā sace bahutarā dhammavādino honti; yathā te vadanti, evaṃ taṃ adhikaraṇaṃ vūpasametabbaṃ, evaṃ yebhuyyasikāya vūpasantaṃ hoti. Ayamettha saṅkhepo. Vitthāro pana paratopi āgamissati. “不如法地拿取”，即不如法说者认为“这样我们就能成为多数”而各拿取两张筹。“结党地拿取”，即两位如法说者，心想“这样如法说者就不会成为多数”，而共同拿取一张如法说者的筹。“不如实见地拿取”，即身为如法说者，却认为“我们要依附强势的一方”而拿取不如法说者的筹。于如法的取筹中，应反向理解此义。如此取筹后，若如法说者为多数，则应按照他们所说平息该争端，如是即为以多数决平息。此为简说，详说将于后文出现。 Yebhuyyasikākathā niṭṭhitā. 多数决论终。 Tassapāpiyasikākathā 觅罪相论 207. Asucīti [Pg.38] asucīhi kāyavacīkammehi samannāgato. Alajjīti sañcicca āpajjanādinā alajjilakkhaṇena samannāgato. Sānuvādoti saupavādo. Iti imesañca tiṇṇaṃ aṅgānaṃ vasena tīṇi karaṇāni, saṅghena karaṇaṃ, dhammena samaggena karaṇanti imāni ca dveti pañca tassapāpiyasikākammassa karaṇāni nāma honti. Sesamettha tajjanīyādīsu vuttanayameva. Ayaṃ panettha vacanattho – idañhi yo pāpussannatāya pāpiyo puggalo, tassa kattabbato ‘‘tassapāpiyasikākamma’’nti vuccati. 207. “不净”(asucī)是指具有不清净的身业和语业。“无惭”(alajjī)是指具有故意犯戒等无惭的特征。“有责难”(sānuvādo)即是有指责。如此，依此三支有三项根据，再加上由僧团所作、依法和合而作这两项，总共有五项名为觅罪相(tassapāpiyasikā)羯磨的根据。此中其余部分，如呵责(tajjanīya)等羯磨中所说之理。此处的词义是：此羯磨因其应针对于罪恶众多而更为恶劣的个人(puggala)而作，故称为“觅罪相羯磨”。 Tassapāpiyasikākathā niṭṭhitā. 觅罪相论终。 Tiṇavatthārakādikathā 草覆地等论 212. Kakkhaḷattāya vāḷattāyāti kakkhaḷabhāvāya ceva vāḷabhāvāya ca. Bhedāyāti saṅghabhedāya. Sabbeheva ekajjhanti kassaci chandaṃ anāharitvā gilānepi tattheva ānetvā ekato sannipatitabbaṃ. Tiṇavatthārakena vūpasameyyāti ettha idaṃ kammaṃ tiṇavatthārakasadisattā ‘‘tiṇavatthārako’’ti vuttaṃ. Yathā hi gūthaṃ vā muttaṃ vā ghaṭṭiyamānaṃ duggandhatāya bādhati, tiṇehi avattharitvā suppaṭicchāditassa panassa so gandho na bādhati; evameva yaṃ adhikaraṇaṃ mūlānumūlaṃ gantvā vūpasamiyamānaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvattati, taṃ iminā kammena vūpasantaṃ gūthaṃ viya tiṇavatthārakena paṭicchannaṃ suvūpasantaṃ hotīti idaṃ kammaṃ tiṇavatthārakasadisattā ‘‘tiṇavatthārako’’ti vuttaṃ. 212. “为粗暴故，为凶猛故”，即为粗暴之状态与凶猛之状态故。“为分裂故”，即为僧团分裂故。“所有人一起”，即不接受任何人的“欲”，即使是病人也要带到那里，共同集会。在“以草覆地法平息”中，此羯磨因与草覆地相似，故说为“草覆地”。犹如粪或尿被搅动时，因其恶臭而恼人，但若以草妥善覆盖，其气味便不恼人；同样地，若争讼被追根究底地平息，会导致粗暴、凶猛与分裂，该争讼以此羯磨平息后，便如粪被草覆地一般，得以妥善平息。因此，此羯磨因与草覆地相似，故说为“草覆地”。 213. Thullavajjanti pārājikañceva saṅghādisesañca. Gihipaṭisaṃyuttanti gihīnaṃ hīnena khuṃsanavambhanadhammikapaṭissavesu āpannaṃ āpattiṃ. 213. “粗罪”，指波罗夷与僧残。“与在家人相应”，指对在家人作低劣的呵责、毁谤，以及不履行如法的承诺所犯之罪。 214. Evañca pana bhikkhave te bhikkhū tāhi āpattīhi vuṭṭhitā hontīti evaṃ tiṇavatthārakakammavācāya katāya kammavācāpariyosāne yattakā tattha sannipatitā antamaso suttāpi samāpannāpi aññavihitāpi sabbe te bhikkhū yāva upasampadamaṇḍalato paṭṭhāya thullavajjañca gihipaṭisaṃyuttañca ṭhapetvā avasesā āpattiyo āpannā, sabbāhi tāhi āpattīhi vuṭṭhitā honti. Ye pana ‘‘na [Pg.39] metaṃ khamatī’’ti aññamaññaṃ diṭṭhāvikammaṃ karonti, tehi vā saddhiṃ āpattiṃ āpajjitvāpi tattha anāgatā, āgantvā vā chandaṃ datvā pariveṇādīsu nisinnā, te āpattīhi na vuṭṭhahanti. Tena vuttaṃ – ‘‘ṭhapetvā diṭṭhāvikammaṃ ṭhapetvā ye na tattha hontī’’ti. 214. 诸比丘，如此，彼诸比丘从彼诸罪中出罪。当如草覆地羯磨语行已，于羯磨语结束时，所有在那里集会的比丘，乃至睡着者、入定者、心不在焉者，从受具足戒的区域起，除去粗罪及与在家人相应的罪，所犯其余诸罪，皆从彼一切罪中出罪。然而，那些说“此事我不能忍可”而互相行显见者，或与他们一同犯罪但未到场者，或到场后给予欲而坐在僧院等处者，他们不从诸罪中出罪。是故说：“除去行显见者，除去那些不在场者。” Tiṇavatthārakādikathā niṭṭhitā. 如草覆地等论终。 Adhikaraṇakathā 诤事论 215. Bhikkhunīnaṃ anupakhajjāti bhikkhunīnaṃ anto pavisitvā. Vivādādhikaraṇādīnaṃ vacanattho duṭṭhadosavaṇṇanāyaṃ vuttoyeva. Vipaccatāya vohāroti cittadukkhatthaṃ vohāro; pharusavacananti attho. Yo tattha anuvādoti yo tesu anuvadantesu upavādo. Anuvadanāti ākāranidassanametaṃ; upavadanāti attho. Anullapanā anubhaṇanāti ubhayaṃ anuvadanavevacanamattameva. Anusampavaṅkatāti punappunaṃ kāyacittavācāhi tattheva sampavaṅkatā; anuvadanabhāvoti attho. Abbhussahanatāti ‘‘kasmā evaṃ na upavadissāmi, upavadissāmiyevā’’ti ussāhaṃ katvā anuvadanā. Anubalappadānanti purimavacanassa kāraṇaṃ dassetvā pacchimavacanena balappadānaṃ. 215. 侵扰比丘尼(bhikkhunī)众，是指进入比丘尼众之中。“诤事”等词的意义，在“恶过”的释义(vaṇṇanā)中已经说过了。令人懊恼的言说，是指为了造成心苦的言说，意思是粗恶语。此中的“随说”，是指在那些随说者中的责备。“随说”，这只是一个方式的表述，意思是责备。“随责骂”、“随呵责”，两者都只是“随说”的同义词而已。随行歪曲，是指身、心、语一再地在那件事上歪曲，意思是处于随说的状态。奋力，是指作此努力：“为什么我不能这样责备呢？我一定要责备！”而随说。给予支持，是指为先前的话语说明理由，再以之后的话语给予力量。 Kiccayatā karaṇīyatāti ettha kiccameva kiccayaṃ, kiccayassa bhāvo kiccayatā, karaṇīyassa bhāvo karaṇīyatā; ubhayampetaṃ saṅghakammasseva adhivacanaṃ. Apalokanakammantiādi pana tasseva pabhedavacanaṃ. Tattha apalokanakammaṃ nāma sīmaṭṭhakasaṅghaṃ sodhetvā chandārahānaṃ chandaṃ āharitvā samaggassa saṅghassa anumatiyā tikkhattuṃ sāvetvā kattabbakammaṃ. Ñattikammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā kattabbakammaṃ. Ñattidutiyakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā ekāya ca anussāvanāyāti evaṃ ñattidutiyāya anussāvanāya kattabbakammaṃ. Ñatticatutthakammaṃ nāma vuttanayeneva samaggassa saṅghassa anumatiyā ekāya ñattiyā tīhi ca anussāvanāhīti evaṃ ñatticatutthāhi tīhi anussāvanāhi kattabbakammaṃ. 对于“应作性”(kiccayatā)与“当为性”(karaṇīyatā)而言，应作之事即是“kiccayaṃ”，“kiccayaṃ”的状态是“应作性”；当为之事的状态是“当为性”。这两者都是僧羯磨(saṅghakamma)的同义词。至于求听羯磨(apalokanakamma)等，则是它的分类说明。于此，所谓的求听羯磨，是指清净界内僧团，征得具足给同意(chanda)资格者的同意后，经由和合僧团的认可，宣告三次而作的羯磨。所谓的单白羯磨(ñattikamma)，是指依前述之法，经和合僧团的认可，以一白而作的羯磨。所谓的白二羯磨(ñattidutiyakamma)，是指依前述之法，经和合僧团的认可，以一白与一羯磨语，如是，此羯磨由以白为第二之羯磨语而成。所谓的白四羯磨(ñatticatutthakamma)，是指依前述之法，经和合僧团的认可，以一白与三羯磨语，如是，此羯磨由以白为第四之三羯磨语而成。 Tattha apalokanakammaṃ apaloketvāva kātabbaṃ, ñattikammādivasena na kātabbaṃ. Ñattikammampi ekaṃ ñattiṃ ṭhapetvāva kātabbaṃ, apalokanakammādivasena na kātabbaṃ. Ñattidutiyakammaṃ pana apaloketvā kattabbampi atthi, akattabbampi atthi. Tattha sīmāsammuti sīmāsamūhananaṃ kathinadānaṃ kathinubbhāro [Pg.40] kuṭivatthudesanā vihāravatthudesanāti imāni cha kammāni garukāni, apaloketvā kātuṃ na vaṭṭanti. Ñattidutiyakammavācaṃ sāvetvāva kātabbāni. Avasesā terasa sammutiyo senāsanaggāhakamatakacīvaradānādisammutiyo cāti evarūpāni lahukakammāni apaloketvāpi kātuṃ vaṭṭanti. Ñattikammañatticatutthakammavasena pana na kātabbameva. Ñatticatutthakammaṃ ñattiñca tisso ca kammavācāyo sāvetvāva kātabbaṃ, apalokanakammādivasena na kātabbanti ayamettha saṅkhepo. 于此，求听羯磨应仅通过求听来作，不应以单白羯磨等方式作。单白羯磨也应仅在提出一白后作，不应以求听羯磨等方式作。至于白二羯磨，则有可通过求听而作的，也有不可的。于此，结界、解界、授与迦絺那、废止迦絺那、指定孤邸地、指定精舍地，这六种是重羯磨，不适合通过求听来作，必须在宣告白二羯磨的羯磨语后才能作。其余的十三种同意羯磨，如同意指定卧坐具分配者、同意布施亡者衣等，这类轻羯磨也可以通过求听来作，但绝不应以单白羯磨或白四羯磨的方式作。白四羯磨必须在宣告一白及三羯磨语后才能作，不应以求听羯磨等方式作。这是此处的概要。 Vitthārato pana imāni cattāri kammāni ‘‘katihākārehi vipajjantī’’tiādinā nayena parivārāvasāne kammavagge etesaṃ vinicchayo āgatoyeva. Yaṃ pana tattha anuttānaṃ, taṃ kammavaggeyeva vaṇṇayissāma. Evañhi sati na aṭṭhāne vaṇṇanā bhavissati, ādito paṭṭhāya ca tassa tassa kammassa viññātattā suviññeyyo bhavissati. 详细而言，这四种羯磨，在《附随》末尾的《羯磨品》中，已经通过“以多少种方式会失败”等方法，对它们作出了决择。至于其中未明示之处，我们将在《羯磨品》中加以释义。这样一来，释义就不会不合时宜，而且由于从一开始就了解了各种羯磨，所以将很容易理解。 216. Vivādādhikaraṇassa kiṃ mūlantiādīni pāḷivaseneva veditabbāni. 216. “诤事的根本是什么”等，应当依照圣典原文来理解。 220. ‘‘Vivādādhikaraṇaṃ siyā kusala’’ntiādīsu yena vivadanti, so cittuppādo vivādo, samathehi ca adhikaraṇīyatāya adhikaraṇanti evamādinā nayena attho daṭṭhabbo. 220. 在“诤事可能是善的”等（引文）中，其义当如是见：他们藉以争论的心生起即是“诤”；又因其是应由止息法来处理的，故为“事”。 222. Āpattādhikaraṇaṃ siyā akusalaṃ siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusalanti ettha sandhāya bhāsitavasena attho veditabbo. Yasmiñhi pathavikhaṇanādike āpattādhikaraṇe kusalacittaṃ aṅgaṃ hoti, tasmiṃ sati na sakkā vattuṃ ‘‘natthi āpattādhikaraṇaṃ kusala’’nti, tasmā nayidaṃ aṅgappahonakacittaṃ sandhāya vuttaṃ. Idaṃ pana sandhāya vuttaṃ. Yaṃ tāva āpattādhikaraṇaṃ lokavajjaṃ, taṃ ekantato akusalameva, tattha ‘‘siyā akusala’’nti vikappo natthi. Yaṃ pana paṇṇattivajjaṃ, taṃ yasmā sañcicca ‘‘imaṃ āpattiṃ vītikkamāmī’’ti vītikkamantasseva akusalaṃ hoti, asañcicca pana kiñci ajānantassa sahaseyyādivasena āpajjato abyākataṃ hoti, tasmā tattha sañciccāsañciccavasena imaṃ vikappabhāvaṃ [Pg.41] sandhāya idaṃ vuttaṃ – ‘‘āpattādhikaraṇaṃ siyā akusalaṃ, siyā abyākataṃ, natthi āpattādhikaraṇaṃ kusala’’nti. 222. “‘罪事或为不善，或为无记；罪事无有是善者。’于此，当知其义是依意趣而说。因为在掘地等罪事中，若以善心为要素，则不能说‘罪事无有是善者’。是故，此说并非针对足以构成要素之心而说。此说乃是针对此义而说：凡是世间罪(lokavajja)，则一向唯是不善，于此并无‘或为不善’之分别。至于制订罪(paṇṇattivajja)，因为只有当故意想着‘我今违犯此罪’而违犯时才是不善的；而对于无意、不知、因共同卧等而犯者，则是无记的。是故，于彼处，乃是针对此故意与非故意之分别状态而说：‘罪事或为不善，或为无记；罪事无有是善者。’” Sace pana ‘‘yaṃ kusalacitto āpajjati, idaṃ vuccati āpattādhikaraṇaṃ kusala’’nti vadeyya, acittakānaṃ pana eḷakalomapadasodhammādisamuṭṭhānānampi kusalacittaṃ āpajjeyya, na ca tattha vijjamānampi kusalacittaṃ āpattiyā aṅgaṃ. Kāyavacīviññattivasena pana calitappavattānaṃ kāyavācānaṃ aññatarameva aṅgaṃ, tañca rūpakkhandhapariyāpannattā abyākatanti. “再者，倘若说：‘以善心所犯，此罪事即名为善’，那么，对于无心(acittaka)的、由羊毛(eḷakaloma)、逐句教法(padasodhamma)等所生起的罪事，也应生起善心了。然而，于彼处纵有善心，亦非罪之要素。实则，由身表(kāyaviññatti)、语表(vacīviññatti)而动转之身、语二者，随一为其要素，而彼又因摄于色蕴，故是无记。” Yaṃ jānantotiādimhi pana ayamattho – yaṃ cittaṃ āpattiyā aṅgaṃ hoti, tena vatthuṃ jānanto ‘‘idaṃ vītikkamāmī’’ti ca vītikkamākārena saddhiṃ jānanto sañjānanto vītikkamacetanāvasena cetetvā pakappetvā upakkamavasena maddanto abhivitaritvā nirāsaṅkacittaṃ pesetvā yaṃ āpattādhikaraṇaṃ vītikkamaṃ āpajjati, tassa evaṃ vītikkamato yo vītikkamo, idaṃ vuccati ‘‘āpattādhikaraṇaṃ akusala’’nti. 于“知”等句，此为义：若心为成犯之支分，以此心了知事，并连同违越之相一起了知、识知“我正违越此”，依违越思之力而思、而筹划，依精进之力而压制、而征服，发出无疑虑心，而达到名为犯事的违越。对于如此违越者，其所有违越，此被称为“不善的犯事”。 Abyākatavārepi yaṃ cittaṃ āpattiyā aṅgaṃ hoti, tassa abhāvena ajānanto vītikkamākārena ca saddhiṃ ajānanto asañjānanto āpattiaṅgabhūtāya vītikkamacetanāya abhāvena acetetvā sañcicca maddanassa abhāvena anabhivitaritvā nirāsaṅkacittaṃ apesetvā yaṃ āpattādhikaraṇaṃ vītikkamaṃ āpajjati, tassa evaṃ vītikkamato yo vītikkamo, idaṃ vuccati ‘‘āpattādhikaraṇaṃ abyākata’’nti. 于无记品中亦然：因无有成犯之支分的心，故不了知，亦不连同违越之相一起了知、识知；因无有成犯之支分的违越思，故不思；因无有故意的压制，故不征服；不发出无疑虑心，而达到名为犯事的违越。对于如此违越者，其所有违越，此被称为“无记的犯事”。 224. Ayaṃ vivādo no adhikaraṇantiādīsu samathehi adhikaraṇīyatāya abhāvato noadhikaraṇanti evamattho veditabbo. 224. 于“此是诤论，非诤事”等句中，应如是了知其义：因无有能被诸止息法所平息的诤事性，故非诤事。 Adhikaraṇakathā niṭṭhitā. 诤事论终。 Adhikaraṇavūpasamanasamathakathā 平息诤事之止息法论 228. Yāvatikā ca bhikkhū kammappattāti ettha catuvaggakaraṇe kamme cattāro, pañcavaggakaraṇe pañca, dasavaggakaraṇe dasa, vīsativaggakaraṇe vīsati bhikkhū kammappattāti veditabbā. 228. 于“有多少比丘适于羯磨”句，当知：于四人僧团所作之羯磨，四位比丘为适于羯磨者；于五人僧团所作，五位；于十人僧团所作，十位；于二十人僧团所作，二十位比丘为适于羯磨者。 230. Supariggahitanti [Pg.42] suṭṭhu pariggahitaṃ katvā sampaṭicchitabbaṃ. Sampaṭicchitvā ca pana ‘‘ajja bhaṇḍakaṃ dhovāma, ajja pattaṃ pacāma, ajjeko palibodho atthī’’ti mānaniggahatthāya katipāhaṃ atikkāmetabbaṃ. 230. “善把握”，谓善加把握而接受。又，接受后，为折伏其慢，应拖延数日，言：“今日我等当洗用具，今日当烧钵，今日有一障碍。” 231. Anantāni ceva bhassāni jāyantīti aparimāṇāni ito cito ca vacanāni uppajjanti. ‘‘Bhāsānī’’tipi pāṭho, ayamevattho. Ubbāhikāya sammannitabboti apaloketvā vā sammannitabbo parato vuttāya ñattidutiyāya vā kammavācāya. Evaṃ sammatehi pana bhikkhūhi visuṃ vā nisīditvā tassāyeva vā parisāya ‘‘aññehi asammatehi na kiñci kathetabba’’nti sāvetvā taṃ adhikaraṇaṃ vinicchitabbaṃ. 231. “无数的言说产生”是指不可计量的言词从这里那里生起。亦有作“bhāsāni”的读法，其义相同。“应以委员会委任”是指应通过征求同意，或通过后面所说的白二羯磨语来委任。然后，由这些被委任的比丘，或单独坐下，或就在那个僧团中，宣告“未经委任者不得说任何话”，之后应裁决该诤事。 233. Tatrāssāti tassaṃ parisati bhaveyya. Neva suttaṃ āgatanti na mātikā āgatā. No suttavibhaṅgoti vinayopi na paguṇo. Byañjanacchāyāya atthaṃ paṭibāhatīti byañjanamattameva gahetvā atthaṃ paṭisedheti. Jātarūparajatakhettavatthupaṭiggahaṇādīsu vinayadharehi bhikkhūhi āpattiyā kāriyamāne disvā ‘‘kiṃ ime āpattiyā kāretha, ‘nanu jātarūparajatapaṭiggahaṇā paṭivirato hotī’ti evaṃ sutte paṭiviratimattameva vuttaṃ, natthi ettha āpattī’’ti vadati. Aparo dhammakathiko suttassa āgatattā olambetvā nivāsentānaṃ āpattiyā āropiyamānāya ‘‘kiṃ imesaṃ āpattiṃ ropetha, ‘nanu parimaṇḍalaṃ nivāsessāmīti sikkhā karaṇīyā’ti evaṃ sikkhākaraṇamattamevettha vuttaṃ, natthi ettha āpattī’’ti vadati. 233. “于彼有”是指他可能在那个僧团中。“经未通达”是指戒本未通达。“律分别亦无”是指对律不熟练。“以文句之影遮蔽其义”是指只执着于字面而否定其义。例如，当持律的比丘们对那些接受金银、田地、房产等的比丘判过失时，他看见后说：“为何要对他们判过失？经中不是只说‘他戒绝接受金银’吗？经中只说到戒绝，此处无过失。”又如，另一位通达经的说法师，当那些将下衣下垂穿着的比丘被判过失时，他说：“为何要给他们判过失？不是只说‘我将圆整地穿着下衣，此是应学之学处’吗？此处只说到应行学习，并无过失。” 234. Yathā bahutarā bhikkhūti ettha ekenapi adhikā bahutarāva ko pana vādo dvīhi tīhīti. 234. 在“依多数比丘”一句中，即使只多一位也算是多数，更何况多两位或三位呢？ Adhikaraṇavūpasamanasamathakathā niṭṭhitā. 平息诤事之止息法论终。 Tividhasalākaggāhakathā 论三种取筹法 235. Saññattiyāti saññāpanatthāya. Gūḷhakantiādīsu alajjussannāya parisāya gūḷhako salākaggāho kātabbo, lajjussannāya parisāya vivaṭako, bālussannāya sakaṇṇajappako. Vaṇṇāvaṇṇāyo katvāti dhammavādīnañca adhammavādīnañca salākāyo nimittasaññaṃ āropetvā aññamaññaṃ visabhāgā kātabbā. Tato tā sabbāpi cīvarabhoge [Pg.43] katvā vuttanayena gāhetabbā. Duggahoti paccukkaḍḍhitabbanti ‘‘duggahitā salākāyo’’ti vatvā puna gahetvā yāvatatiyaṃ gāhetabbā. Suggahoti sāvetabbanti ekasmimpi dhammavādimhi atirekajāte ‘‘suggahitā salākāyo’’ti sāvetabbaṃ. Yathā ca te dhammavādino vadanti tathā taṃ adhikaraṇaṃ vūpasametabbanti. Atha yāvatatiyampi adhammavādinova bahutarā honti, ajja ‘‘akālo, sve jānissāmā’’ti vuṭṭhahitvā alajjīnaṃ pakkhabhedatthāya dhammavādipakkhaṃ pariyesitvā punadivase salākaggāho kātabbo. Ayaṃ gūḷhako salākaggāho. 235. “为令知晓”是为令其知晓之义。在“秘密”等句中，于无耻者众多的僧众中，应行秘密取筹法；于有愧者众多的僧众中，应行公开取筹法；于愚者众多的僧众中，应行耳语取筹法。“制作不同颜色”是指应为如法说者和不如法说者的筹加上记号，使之互相区别。然后，将所有这些筹放入衣袋中，依所说之法，令其收取。“收取不善，应撤回”是指，应说“诸筹收取不善”，然后重新收取，乃至第三次，令其收取。“收取完善，应宣告”是指，即便如法说者仅多一人，也应宣告“诸筹收取完善”。并且应按照那些如法说者所说的来平息该诤事。若乃至第三次，不如法说者仍然占多数，则应说“今日非时，明日再议”而离座，为了分化无耻之徒，应去寻求如法说者一方的支持，于次日再行取筹。此即秘密取筹法。 Sakaṇṇajappake pana gahite vattabboti ettha sace saṅghatthero adhammavādisalākaṃ gaṇhāti, so evaṃ avabodhetabbo – ‘‘bhante, tumhe mahallakā vayoanuppattā, tumhākaṃ etaṃ na yuttaṃ, ayaṃ pana dhammavādisalākā’’ti assa itarā salākā dassetabbā. Sace so taṃ gaṇhāti, dātabbā. Atha neva avabujjhati, tato ‘‘mā kassaci ārocehī’’ti vattabbo. Sesaṃ vuttanayameva. Vivaṭako vivaṭatthoyeva. 再者，于耳语取筹法，就“拿起筹时应说”此句而言：若僧团长老拿了不如法说者的筹，应如此私下告知他：“尊者，您是长者，年事已高，此于您不宜。这才是如法说者的筹。”并应向他出示另一枚筹（即如法说者的筹）。若他接受，则应给他。若他仍不理解，则应告诉他：“莫告知任何人。”其余如前所说。公开取筹法即是公开之义。 Tividhasalākaggāhakathā niṭṭhitā. 三种取筹法论终。 Tassapāpiyasikāvinayakathā 觅罪相毘尼论 238. Pārājikasāmantaṃ vāti ettha methunadhamme pārājikasāmantaṃ nāma dukkaṭaṃ hoti. Adinnādānādīsu thullaccayaṃ. Nibbeṭhentanti ‘‘na sarāmī’’ti vacanena nibbeṭhayamānaṃ. Ativeṭhetīti ‘‘iṅghāyasmā’’tiādivacanehi ativeṭhiyati. Sarāmi kho ahaṃ āvusoti pārājikapaṭicchādanatthāya evaṃ paṭijānāti. Puna tena ativeṭhiyamāno ‘‘sarāmi kho’’ti paṭiññaṃ datvā ‘‘idāni maṃ nāsessantī’’ti bhayena ‘‘davāya me’’tiādimāha. Etassa tassapāpiyasikākammaṃ kātabbaṃ. Sace sīlavā bhavissati, vattaṃ paripūretvā paṭippassaddhiṃ labhati, no ce tathā nāsitakova bhavissati. Sesaṃ sabbattha uttānatthamevāti. 238. 于“近波罗夷”（Pārājikasāmantaṃ）一句中，在淫欲法（methunadhamma）中，名为近波罗夷的罪是恶作（dukkaṭa）；于不与取等事中，是偷兰遮（thullaccaya）。所谓“推诿”（nibbeṭhentaṃ），即以“我不记得”之语而推诿。所谓“强诘”（ativeṭheti），即以“来，具寿（āyasmā）”等语而强诘。所谓“贤友（āvuso），我确实记得”，是为了隐藏波罗夷罪而如此承认。再次被他强诘时，虽承诺“我确实记得”，但因害怕“他们现在要毁掉我”，而说出“我是开玩笑的”等等。对此人应行觅罪相（tassapāpiyasikā）羯磨。如果他是有戒行者，在圆满其义务后，能获得羯磨的平息；若非如此，他将被如此驱逐。其余各处，其义自明。 Tassapāpiyasikāvinayakathā niṭṭhitā. 觅罪相毗奈耶论终。 Samathakkhandhakavaṇṇanā niṭṭhitā. 止诤犍度释义终。 5. Khuddakavatthukkhandhakaṃ 5. 小事犍度 Khuddakavatthukathā 小事论 243. Khuddakavatthukkhandhake [Pg.44] – mallamuṭṭhikāti muṭṭhikamallā. Gāmamuddavāti chavirāgamaṇḍanānuyuttā nāgarikamanussā. Gāmamoddavātipi pāṭho; esevattho. Thambheti nhānatitthe nikhaṇitvā ṭhapitatthambhe. 243. 在小事犍度（Khuddakavatthukkhandhaka）中：所谓“拳击手”（mallamuṭṭhikā），即是以拳格斗者。所谓“村里的虚饰者”（gāmamuddavā），即是热衷于肤色与装饰的城市人。亦有“gāmamoddavā”的读法，其义相同。所谓“柱子”（thambhe），即是在沐浴场挖掘后所立的柱子。 Kuṭṭeti iṭṭhakāsilādārukuṭṭānaṃ aññatarasmiṃ. Aṭṭāne nhāyantīti ettha aṭṭānaṃ nāma rukkhaṃ phalakaṃ viya tacchetvā aṭṭhapadākārena rājiyo chinditvā nhānatitthe nikhaṇanti, tattha cuṇṇāni ākiritvā manussā kāyaṃ ghaṃsanti. Gandhabbahatthakenāti nhānatitthe ṭhapitena dārumayahatthena, tena kira cuṇṇāni gahetvā manussā sarīraṃ ghaṃsanti. Kuruvindakasuttiyāti kuruvindakapāsāṇacuṇṇāni lākhāya bandhitvā kataguḷikakalāpako vuccati, taṃ ubhosu antesu gahetvā sarīraṃ ghaṃsanti. Viggayha parikammaṃ kārāpentīti aññamaññaṃ sarīrena sarīraṃ ghaṃsanti. Mallakaṃ nāma makaradantake chinditvā mallakamūlasaṇṭhānena kataṃ mallakanti vuccati, idaṃ gilānassāpi na vaṭṭati. 所谓“摩擦”(kuṭṭeti)，即是在砖墙、石墙或木墙之一上。所谓“在棋盘格(aṭṭāna)上沐浴”，此处“棋盘格”是指将树木削如木板，刻成棋盘格状的条纹，埋在沐浴场，人们在那里撒上粉末摩擦身体。所谓“以乾达婆(gandhabba)手”，即是以放置在沐浴场的木制手。据说人们用它取粉末摩擦身体。所谓“以红宝石线(kuruvindakasutti)”，是指用红宝石粉与虫胶粘合制成的球串，人们抓住两端摩擦身体。所谓“让人相互按摩”，即是彼此用身体摩擦身体。所谓“摩罗迦(mallaka)”，是指雕刻摩迦罗(makara)齿纹，制成杯底形状的器具，这即使对病人也不适合。 244. Akatamallakaṃ nāma dante acchinditvā kataṃ, idaṃ agilānasseva na vaṭṭati; iṭṭhakākhaṇḍaṃ pana kapālakhaṇḍaṃ vā vaṭṭati. Ukkāsikanti vatthavaṭṭiṃ; tasmā nhāyantassa yassa kassaci nhānasāṭakavaṭṭiyā piṭṭhiṃ ghaṃsituṃ vaṭṭati. Puthupāṇikanti hatthaparikammaṃ vuccati, tasmā sabbesaṃ hatthena piṭṭhiparikammaṃ kātuṃ vaṭṭati. 244. 所谓“未饰摩罗迦(akatamallaka)”，是指未经雕刻齿纹而制成的器具，这仅对非病人不适合；而砖块或瓦片则适合。所谓“擦身布(ukkāsika)”，即是布卷；因此，任何沐浴者都适合用浴巾卷擦拭背部。所谓“以手搓揉(puthupāṇika)”，是指用手进行搓揉；因此，所有人都适合用手搓揉背部。 245. Vallikāti kaṇṇato nikkhantamuttolambakādīnaṃ etaṃ adhivacanaṃ; na kevalañca vallikā eva, yaṃkiñci kaṇṇapiḷandhanaṃ antamaso tālapaṇṇampi na vaṭṭati. Pāmaṅganti yaṃkiñci palambakasuttaṃ. Kaṇṭhasuttakanti yaṃkiñci gīvūpagaābharaṇaṃ. Kaṭisuttakanti yaṃkiñci kaṭipiḷandhanaṃ antamaso suttatantumattampi. Ovaṭṭikanti valayaṃ. Kāyūrādīni pākaṭāneva, akkhakānaṃ heṭṭhā bāhābharaṇaṃ yaṃkiñci ābharaṇaṃ na vaṭṭati. 245. 所谓“蔓饰(vallikā)”，这是对从耳朵垂下的珍珠垂饰等的称呼；不仅是蔓饰，任何耳饰，乃至一片多罗(tāla)叶，都是不适合的。所谓“垂带(pāmaṅga)”，即是任何垂下的线饰。所谓“颈链(kaṇṭhasuttaka)”，即是任何颈部饰品。所谓“腰带(kaṭisuttaka)”，即是任何腰部饰品，乃至仅仅一根线。所谓“手镯(ovaṭṭikā)”，即是环钏(valaya)。臂环(kāyūra)等是显而易见的，锁骨下的臂饰，任何饰品都是不适合的。 246. Dumāsikaṃ [Pg.45] vā duvaṅgulaṃ vāti ettha sace kesā antodvemāse dvaṅgulaṃ pāpuṇanti, antodvemāseva chinditabbā. Dvaṅgulehi atikkāmetuṃ na vaṭṭati. Sacepi na dīghā, dvemāsato ekadivasampi atikkāmetuṃ na vaṭṭatiyeva; evamayaṃ ubhayenapi ukkaṭṭhaparicchedova vutto, tato oraṃ pana navaṭṭanabhāvo nāma natthi. 246. 于“两个月或两指长”：如果头发在两个月内长及两指长，则必须在两个月内剪除。不应让其超过两指长。即使头发没有那么长，也不应超过两个月，乃至一天也不行。如此，这是以两者宣说的最高限度。然而，在此限度之内，则没有所谓不适合之事。 Kocchena osaṇṭhentīti kocchena olikhitvā sannisīdāpenti. Phaṇakenāti dantamayādīsu yena kenaci. Hatthaphaṇakenāti hattheneva phaṇakiccaṃ karontā aṅgulīhi osaṇṭhenti. Sitthatelakenāti madhusitthakaniyyāsādīsu yena kenaci cikkalena. Udakatelakenāti udakamissakena telena. Maṇḍanatthāya sabbattha dukkaṭaṃ, uddhalomena pana anulomanipātanatthaṃ hatthaṃ temetvā sīsaṃ puñchitabbaṃ. Uṇhābhitattarajasirānampi allahatthena puñchituṃ vaṭṭati. 所谓“以刷整理”，即是以刷子向下梳理，使其平顺。所谓“以梳”，即是以象牙等所制的任何梳子。所谓“以手为梳”，即是以手行梳理之事，用手指整理。所谓“以蜡油”，即是以蜂蜡、树脂等任何黏稠物。所谓“以水油”，即是以掺水之油。为装饰之故，所有这些行为皆得恶作。然而，头发竖立的比丘，为使其顺服，可以湿手擦拭头部。头部为热所苦或沾染尘埃者，亦可以湿手擦拭。 247. Na bhikkhave ādāse vā udakapatte vāti ettha kaṃsapattādīnipi yesu mukhanimittaṃ paññāyati, sabbāni ādāsasaṅkhameva gacchanti. Kañjiyādīnipi ca udakapattasaṅkhameva. Tasmā yattha katthaci olokentassa dukkaṭaṃ. Ābādhapaccayāti ‘‘sañchavi nu kho me vaṇo, udāhu na tāvā’’ti jānanatthaṃ; ‘‘jiṇṇo nu khomhi no’’ti evaṃ āyusaṅkhāraṃ olokanatthampi vaṭṭatīti vuttaṃ. 247. “诸比丘，不应于镜或水钵中（自照面容）”：于此句中，铜钵等凡能映现面容者，皆归于“镜”一类；而米汤等亦归于“水钵”一类。是故，于任何此类物品中观看者，得恶作。所谓“因病缘”，是为知晓“我之伤口是否已生新皮，抑或未生？”；又为观察“我已老耶，抑或未老？”如是观察寿行，亦属适宜，如是说。 Mukhaṃ ālimpantīti vippasannachavirāgakarehi mukhālepanehi ālimpanti. Ummaddentīti nānāummaddanehi ummaddenti. Cuṇṇentīti mukhacuṇṇakena makkhenti. Manosilikāya mukhaṃ lañchentīti manosilāya tilakādīni lañchanāni karonti, tāni haritālādīhipi na vaṭṭantiyeva. Aṅgarāgādayo pākaṭāyeva. Sabbattha dukkaṭaṃ. 所谓“涂抹面容”，即是以能令肤色清净悦泽的涂膏涂抹。所谓“涂擦”，即是以各种涂擦品涂擦。所谓“敷粉”，即是以面部用粉涂抹。所谓“以雄黄于面部作记”，即是以雄黄(manosilā)作额痣(tilaka)等记号；这些记号，即使用雌黄(haritāla)等来做也绝不适合。至于身体染色等事，其（不适合）是显而易见的。所有这些行为皆得恶作。 248. Na bhikkhave naccaṃ vātiādīsu yaṃkiñci naccaṃ antamaso moranaccampi dassanāya gacchantassa dukkaṭaṃ. Sayampi naccantassa vā naccāpentassa vā dukkaṭameva. Gītampi yaṃkiñci naṭagītaṃ vā sādhugītaṃ vā antamaso dantagītampi ‘‘yaṃ gāyissāmā’’ti pubbabhāge okūjantā karonti, etampi na vaṭṭati. Sayaṃ gāyantassāpi gāyāpentassāpi dukkaṭameva. Vāditampi yaṃkiñci [Pg.46] na vaṭṭati. Yaṃ pana niṭṭhubhanto vā sāsaṅke vā ṭhito accharikaṃ vā phoṭeti, pāṇiṃ vā paharati, tattha anāpatti. Sabbaṃ antarārāme ṭhitassa passato anāpatti. ‘‘Passissāmī’’ti vihārato vihāraṃ gacchantassa āpattiyeva. Āsanasālāya nisinno passati, anāpatti. ‘‘Passissāmī’’ti uṭṭhahitvā gacchato āpatti. Vīthiyaṃ ṭhatvā gīvaṃ parivattetvā passatopi āpattiyeva. 248. 于“诸比丘，不应观看舞蹈”等句中：任何舞蹈，乃至孔雀舞，若前往观看，得恶作罪。自己跳舞或教人跳舞，亦得恶作罪。歌唱亦然，任何伎人之歌或善歌，乃至齿歌，皆不应为。若作“我将歌唱”想，于歌唱前发出哼鸣声，此亦不应为。自己歌唱或教人歌唱，亦得恶作罪。任何演奏亦不应为。然而，于吐痰时，或立于有疑虑处时弹指、拍手，于此无犯。凡此种种，若立于寺院内观看，无犯。若作“我将观看”想，从一住处前往另一住处，则有犯。坐于食堂中观看，无犯。若作“我将观看”想而起座前往，则有犯。立于街道中，转颈观看，亦有犯。 249. Sarakuttinti sarakiriyaṃ. Bhaṅgo hotīti aladdhaṃ uppādetuṃ na sakkoti; laddhaṃ samāpajjituṃ. Pacchimā janatāti amhākaṃ ācariyāpi upajjhāyāpi evaṃ gāyiṃsūti pacchimo jano diṭṭhānugatiṃ āpajjati; tatheva gāyati. Na bhikkhave āyatakenāti ettha āyatako nāma taṃ taṃ vattaṃ bhinditvā akkharāni vināsetvā pavatto. Dhamme pana suttantavattaṃ nāma atthi, jātakavattaṃ nāma atthi, gāthāvattaṃ nāma atthi, taṃ vināsetvā atidīghaṃ kātuṃ na vaṭṭati. Caturassena vattena parimaṇḍalāni padabyañjanāni dassetabbāni. Sarabhaññanti sarena bhaṇanaṃ. Sarabhaññe kira taraṅgavattadhotakavattagalitavattādīni dvattiṃsa vattāni atthi. Tesu yaṃ icchati, taṃ kātuṃ labhati. Sabbesaṃ padabyañjanaṃ avināsetvā vikāraṃ akatvā samaṇasāruppena caturassena nayena pavattanaṃyeva lakkhaṇaṃ. 249. “矫饰声调”者，谓声音之造作。“有毁坏”者，谓不能生起未得之定，亦不能进入已得之定。“后代人”者，谓后人见“我等阿阇梨与戒师亦如是歌咏”，而随行仿效，亦如是歌咏。于“诸比丘，不应以长音”句中，所谓“长音”，即破坏彼彼格律、毁坏文句而发之声。于法中，自有经之格律、本生之格律、偈颂之格律，不应破坏而作过长之声。应以庄重之格律，展现圆满之文句。“声诵”者，谓以声念诵。于声诵中，据说有波浪式、夺达咖式、滴落式等三十二种格律。于此等中，可随其所欲而为。其特征即是：不毁坏所有文句，不作变异，以符合沙门之庄重方式而行。 Bāhiralomiṃ uṇṇinti uṇṇalomāni bahi katvā uṇṇapāvāraṃ pārupanti; tathā dhārentassa dukkaṭaṃ. Lomāni anto katvā pārupituṃ vaṭṭati. Samaṇakappakathā bhūtagāmasikkhāpadavaṇṇanāyaṃ vuttā. 所谓“羊毛朝外”，即是将羊毛朝外披羊毛覆身衣；如此穿着者，得恶作。将羊毛朝内披则为允许。关于沙门适宜之事，已在《草木学处释义》中说过。 251. Na bhikkhave attano aṅgajātanti aṅgajātaṃ chindantasseva thullaccayaṃ. Aññaṃ pana kaṇṇanāsāaṅguliādiṃ yaṃkiñci chindantassa tādisaṃ vā dukkhaṃ uppādentassa dukkaṭaṃ. Ahikīṭadaṭṭhādīsu pana aññaābādhapaccayā vā lohitaṃ vā mocentassa chindantassa vā anāpatti. 251. “诸比丘，不应切断自己的生殖器”：仅于切断生殖器时，得偷兰遮。然而，切断耳、鼻、指等任何其他肢体，或造成同等痛苦者，得恶作。但若因蛇、虫等叮咬，或因其他病缘而放血或切断者，无犯。 252. Candanagaṇṭhi uppannā hotīti candanaghaṭikā uppannā hoti. So kira uddhañca adho ca jālāni parikkhipāpetvā gaṅgāya nadiyā kīḷati, tassa nadīsotena vuyhamānā candanagaṇṭhi āgantvā jāle laggā, tamassa purisā āharitvā adaṃsu; evaṃ sā uppannā hoti. Iddhipāṭihāriyanti ettha [Pg.47] vikubbaniddhipāṭihāriyaṃ paṭikkhittaṃ, adhiṭṭhāniddhi pana appaṭikkhittāti veditabbā. 252. 所谓“生起旃檀木节”，即是生起了旃檀木块。据说，他在恒河中，命人在上游和下游布网后嬉戏。一块被河水冲来的旃檀木节前来挂在网上，他的人取来给了他；它就是这样生起的。所谓“神通神变”：在此，变化神通神变是被禁止的，但决意神通则未被禁止，应如此了知。 Na bhikkhave sovaṇṇamayo pattotiādīsu sacepi gihī bhattagge suvaṇṇataṭṭikādīsu byañjanaṃ katvā upanāmenti, āmasitumpi na vaṭṭati. Phalikamayakācamayakaṃsamayāni pana taṭṭikādīni bhājanāni puggalikaparibhogeneva na vaṭṭanti, saṅghikaparibhogena vā gihivikaṭāni vā vaṭṭanti. ‘‘Tambalohamayopi pattova na vaṭṭati, thālakaṃ pana vaṭṭatī’’ti idaṃ sabbaṃ kurundiyaṃ vuttaṃ. Maṇimayoti ettha pana indanīlādimaṇimayo vutto. Kaṃsamayoti ettha vaṭṭalohamayopi saṅgahito. 在“诸比丘，不应有金钵”等句中，即使在家人在食堂用金盘等盛装菜肴供养，比丘亦不得触碰。而水晶、玻璃、青铜所制的盘等器皿，仅作为个人所有物使用是不允许的；但作为僧团所有物使用，或作为在家人所准备的用具，则是允许的。“铜制的钵亦不允许，但盘子则允许”——这一切都在《古仑谛》中说。此中“宝石制”是指蓝宝石等宝石所制。“青铜制”则亦包含白铜所制。 253. Likhitunti tanukaraṇatthāyetaṃ vuttaṃ. Pakatimaṇḍalanti makaradantacchinnakamaṇḍalameva. 253. 所谓“刮削”，是为使其变薄而说。所谓“自然圆形”，即是指摩羯鱼齿状的圆形物。 254. Āvaṭṭitvāti aññamaññaṃ paharitvā. Pattādhārakanti ettha ‘‘dantavallivettādīhi kate bhūmiādhārake tayo, dāruādhārake dve patte uparūpari ṭhapetuṃ vaṭṭatī’’ti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana vuttaṃ – ‘‘bhūmiādhārake tiṇṇaṃ pattānaṃ anokāso, dve ṭhapetuṃ vaṭṭati. Dāruādhārakadaṇḍādhārakesupi susajjitesu eseva nayo. Bhamakoṭisadiso pana dāruādhārako tīhi daṇḍakehi baddho daṇḍakādhāro ca ekassapi pattassa anokāso, tattha ṭhapetvāpi hatthena gahetvā eva nisīditabbaṃ. Bhūmiyaṃ pana nikkujjitvā ekameva ṭhapetabba’’nti. 254. “滚动”(Āvaṭṭitvā)是指互相碰撞。关于“钵架”(pattādhāraka)，于此，《古仑谛》(Kurundī)中说：“以象牙、藤蔓、藤条等所作的地上钵架，可于其上重叠放置三只钵；木制钵架则可放置两只。”然而，《大义注》(Mahāaṭṭhakathā)中说：“地上钵架没有容纳三只钵的空间，可以放置两只。制作精良的木制钵架和杖制钵架也是此理。但像陀螺尖的木制钵架，以及用三根短棍绑成的杖架，则连一只钵的空间都没有，即使放在上面也必须用手扶着坐下。在地上，则应只倒扣着放一只。” Miḍḍhanteti ālindakamiḍḍhikādīnaṃ ante. Sace pana parivattetvā tattheva patiṭṭhāti, evarūpāya vitthiṇṇāya miḍḍhiyā ṭhapetuṃ vaṭṭati. Paribhaṇḍanteti bāhirapasse katāya tanukamiḍḍhikāya ante. Miḍḍhiyaṃ vuttanayenevetthāpi vinicchayo veditabbo. “在壁架边”(miḍḍhante)是指在门廊(ālinda)、壁架(miḍḍhikā)等的边缘。如果（钵）翻滚后能稳立于彼处，则可以放置在这种宽阔的壁架上。“在外缘”(paribhaṇḍante)是指在外侧所造的窄壁架(tanukamiḍḍhikā)的边缘。此处的判断也应按照就壁架所说之法来理解。 Coḷakanti yaṃ pattharitvā patto ṭhapīyati; tasmiṃ pana asati kaṭasārake vā taṭṭikāya vā mattikāparibhaṇḍakatāya bhūmiyā vā yattha na dussati, tathārūpāya vālikāya vā ṭhapetuṃ vaṭṭati. Paṃsurajādīsu pana kharabhūmiyaṃ vā ṭhapentassa dukkaṭaṃ. Pattamāḷakaṃ iṭṭhakāhi vā dārūhi vā kātuṃ vaṭṭati[Pg.48]. Pattakuṇḍolikāti mahāmukhakuṇḍasaṇṭhānā bhaṇḍakukkhalikā vuccati. Yo laggeyyāti yattha katthaci laggentassa dukkaṭameva. Cīvaravaṃsepi bandhitvā ṭhapetuṃ na vaṭṭati. Bhaṇḍakaṭṭhapanatthameva vā kataṃ hotu nisīdanasayanatthaṃ vā yattha katthaci mañce vā pīṭhe vā ṭhapentassa dukkaṭaṃ, aññena pana bhaṇḍakena saddhiṃ bandhitvā ṭhapetuṃ vaṭṭati. Aṭaniyaṃ bandhitvā olambetuṃ vā vaṭṭati, bandhitvāpi upari ṭhapetuṃ na vaṭṭatiyeva. Sace pana mañco vā pīṭhaṃ vā ukkhipitvā cīvaravaṃsādīsu aṭṭakachannena ṭhapitaṃ hoti, tattha ṭhapetuṃ vaṭṭati. Aṃsavaddhanakena aṃsakūṭe laggetvā aṅke ṭhapetuṃ vaṭṭati. Chatte bhattapūropi aṃsakūṭe laggitapattopi ṭhapetuṃ na vaṭṭati, bhaṇḍakena pana saddhiṃ bandhitvā vā aṭṭakaṃ katvā vā ṭhapite yo koci ṭhapetuṃ vaṭṭati. 垫布(coḷakanti)是指铺开后用来放置钵的布；若无此布，则可将钵放置在草席、灯心草席上，或放在不会损坏钵的涂过黏土的地上，或类似的沙地上。但若放在尘土等处或粗糙的地面上，则得恶作。钵架(pattamāḷaka)可以用砖或木头制作。“钵环”(pattakuṇḍolikā)是指形如大口罐的器物架。无论将钵挂在何处，都得恶作。也不允许绑在衣竿(cīvaravaṃsa)上放置。无论是在专为放置物品而设，还是用于坐卧的床或椅上放置钵，都得恶作；但若与其他物品捆绑在一起放置，则是允许的。可以将其绑在床脚或椅脚(aṭani)上垂挂，但绑好后放在上面则不允许。但如果床或椅被抬起，像阁楼般搁置在衣竿等处，那么就可以将钵放在上面。可以用肩带将其挂在肩上，放在怀中。不允许将盛满食物的钵或已挂在肩头的钵放在伞上；但若与其他物品捆绑后置于伞上，或在伞上做成架子后放置，则允许放置任何钵。 255. Pattahatthenāti ettha na kevalaṃ yassa patto hatthe, so eva pattahattho, na kevalañca kavāṭameva paṇāmetuṃ na labhati; apica kho pana hatthe vā piṭṭhipāde vā yattha katthaci sarīrāvayave pattasmiṃ sati hatthena vā pādena vā sīsena vā yena kenaci sarīrāvayavena kavāṭaṃ vā paṇāmetuṃ ghaṭikaṃ vā ukkhipituṃ sūciṃ vā kuñcikāya apāpurituṃ na labhati. Aṃsakūṭe pana pattaṃ laggetvā yathāsukhaṃ avāpurituṃ labhati. 255. 此处“手持钵者”(pattahattho)，不仅是指钵在其手上者才是手持钵者，也不仅是不得推开门；而且，当钵在手、足背或身体任何部位时，皆不得以手、足、头或任何身体部位推开门、提起门闩或用钥匙开锁。但若将钵挂在肩头，则可以随意开启。 Tumbakaṭāhanti lābukaṭāhaṃ vuccati, taṃ pariharituṃ na vaṭṭati. Labhitvā pana tāvakālikaṃ paribhuñjituṃ vaṭṭati. Ghaṭikaṭāhepi eseva nayo. Ghaṭikaṭāhanti ghaṭikapālaṃ. Abhuṃ meti utrāsavacanametaṃ. Sabbapaṃsukūlikenāti ettha cīvarañca mañcapīṭhañca paṃsukūlaṃ vaṭṭati, ajjhoharaṇīyaṃ pana dinnakameva gahetabbaṃ. 所谓“葫芦器”(tumbakaṭāha)，即是葫芦钵(lābukaṭāha)，不适合恒常携带。但得到之后，可以暂时使用。陶罐(ghaṭikaṭāha)也是同样的道理。所谓“陶罐”，即是陶钵(ghaṭikapālaṃ)。“我害怕”(abhuṃ me)是表示恐惧的话语。对于“一切皆用粪扫物者”(sabbapaṃsukūlika)，其衣、床、座可以是粪扫物，但食物则必须是他人所施予的。 Calakānīti cabbetvā apaviddhāmisāni. Aṭṭhikānīti macchamaṃsaaṭṭhikāni. Ucchiṭṭhodakanti mukhavikkhālanodakaṃ. Etesu yaṃkiñci pattena nīharantassa dukkaṭaṃ. Pattaṃ paṭiggahaṃ katvā hatthaṃ dhovitumpi na labhati. Hatthadhotapādadhotaudakampi patte ākiritvā nīharituṃ na vaṭṭati. Anucchiṭṭhaṃ suddhapattaṃ ucchiṭṭhahatthena gaṇhituṃ na vaṭṭati, vāmahatthena panettha udakaṃ āsiñcitvā ekaṃ udakagaṇḍusaṃ [Pg.49] gahetvā ucchiṭṭhahatthena gaṇhituṃ vaṭṭati. Ettāvatāpi hi so ucchiṭṭhapatto hoti, hatthaṃ pana bahi udakena vikkhāletvā gahetuṃ vaṭṭati. Macchamaṃsaphalāphalādīni khādanto yaṃ tattha aṭṭhiṃ vā calakaṃ vā chaḍḍetukāmo hoti, taṃ patte ṭhapetuṃ na labhati. Yaṃ pana paṭikhāditukāmo hoti, taṃ patte ṭhapetuṃ labhati. Aṭṭhikakaṇṭakādīni tattheva katvā hatthena luñcitvā khādituṃ vaṭṭati. Mukhato nīhaṭaṃ pana yaṃkiñci puna khāditukāmo hoti, taṃ patte ṭhapetuṃ na labhati. Siṅgiveranāḷikerakhaṇḍāni ḍaṃsitvā puna ṭhapetuṃ labhati. 所谓“残渣”(calakāni)，是指咀嚼后丢弃的食物。所谓“骨头”(aṭṭhikāni)，是指鱼、肉的骨头。所谓“残水”(ucchiṭṭhodaka)，是指漱口水。用钵带走这些东西中的任何一样，得恶作。不得以钵为承器来洗手。洗手、洗脚的水也不得倒入钵中带走。未沾染残食的净钵，不得用已沾染残食的手去拿；但可以用左手往钵中倒水，取一口水后，再用已沾染残食的手去拿，这是允许的。仅凭此举，该钵即已成为残食钵。但手在钵外用水洗净后，是允许拿它的。在吃鱼、肉、水果等时，若想丢弃其中的骨头或残渣，不得将其放入钵中。但若想之后再吃，则可以放入钵中。可将骨、刺等物置于钵中，用手从中取下食物而食。但任何从口中取出的东西，若不想再吃，则不得放入钵中。咬过的姜片、椰子片可以放回钵中。 256. Namatakanti satthakaveṭhanakaṃ pilotikakhaṇḍaṃ. Daṇḍasatthakanti pipphalakaṃ vā aññampi vā yaṃkiñci daṇḍaṃ yojetvā katasatthakaṃ. 256. 所谓“裹布”(namataka)，是指包裹小刀的碎布。所谓“柄刀”(daṇḍasatthaka)，是指剃刀(pipphalaka)，或是指装配了任何杖柄而成的小刀。 Kaṇṇakitā hontīti malaggahitā honti. Kiṇṇena pūretunti kiṇṇacuṇṇena pūretuṃ. Sattuyāti haliddimissakena piṭṭhacuṇṇena. Saritakanti pāsāṇacuṇṇaṃ vuccati; tena pūretuṃ anujānāmīti attho. Madhusitthakena sāretunti madhusitthakena makkhetuṃ. Saritakaṃ paribhijjatīti taṃ makkhitamadhusitthakaṃ bhijjati. Saritasipāṭikanti madhusitthakapilotikaṃ; satthakosakasipāṭiyā pana saritasipāṭikāya anulomāti kurundiyaṃ vuttaṃ. Kathinanti nisseṇimpi tattha attharitabbakaṭasārakakilañjānaṃ aññatarampi. Kathinarajjunti yāya dupaṭṭacīvaraṃ sibbantā kathine cīvarampi bandhanti. Kathinaṃ nappahotīti dīghassa bhikkhuno pamāṇena kataṃ kathinaṃ; tattha rassassa bhikkhuno cīvaraṃ patthariyamānaṃ nappahoti, antoyeva hoti; daṇḍake na pāpuṇātīti attho. Daṇḍakathinanti tassa majjhe itarassa bhikkhuno pamāṇena aññaṃ nisseṇiṃ bandhituṃ anujānāmīti attho. “有污渍”是指被污垢所染或生锈。“用酵母填塞”是指用酵母粉来填塞。“用谷粉”是指用混合了姜黄的谷粉。“Saritaka”是指石粉；意思是允许用它来填塞。“用蜜蜡涂抹”就是指用蜜蜡来涂抹。“涂抹的蜜蜡会碎裂”是指那涂抹的蜜蜡会碎裂。“蜜蜡布袋”是指涂抹蜜蜡的布袋；但在《古仑谛》中说，刀鞘袋与涂抹蜜蜡的布袋相顺。“迦絺那”是指迦絺那衣架，或是在那里铺开的席子或草垫之类。“迦絺那绳”是指缝制双层衣时，将衣绑在迦絺那衣架上的绳子。“迦絺那衣架不适用”是指为高个比丘的尺寸制作的迦絺那衣架，矮个比丘铺展其衣时，衣架不适用，（衣）只在中间，够不着横杆的意思。“支架迦絺那(daṇḍakathina)”的意思是，允许在那个衣架中间，按照另一位比丘的尺寸再绑一个迦絺那衣架。 Bidalakanti daṇḍakathinappamāṇena kaṭasārakassa pariyante paṭisaṃharitvā duguṇakaraṇaṃ. Salākanti dupaṭṭacīvarassa antare pavesanasalākaṃ. Vinandhanarajjunti mahānisseṇiyā saddhiṃ khuddakaṃ nisseṇiṃ vinandhituṃ rajjuṃ. Vinandhanasuttanti khuddakanisseṇiyā cīvaraṃ vinandhituṃ suttakaṃ. Vinandhitvā cīvaraṃ sibbetunti tena suttakena tattha cīvaraṃ vinandhitvā sibbituṃ. Visamā hontīti kāci khuddakā honti, kāci mahantā. Kaḷimbhakanti pamāṇasaññākaraṇaṃ yaṃkiñci tālapaṇṇādiṃ. Moghasuttakanti vaḍḍhakīnaṃ dārūsu [Pg.50] kāḷasuttena viya haliddisuttena saññākaraṇaṃ. Aṅguliyā paṭiggaṇhantīti sūcimukhaṃ aṅguliyā paṭicchanti. Paṭiggahanti aṅgulikosakaṃ. “比达拉卡(bidalaka)”是指将席子的边缘按支架迦絺那(daṇḍakathina)的尺寸折回，使其成为双层。“萨拉卡(salāka)”是指插入双层衣之间的签子。“维难达那拉朱(vinandhanarajju)”是指用以将小迦絺那衣架与大迦絺那衣架绑在一起的绳索。“维难达那苏塔(vinandhanasutta)”是指用以将衣绑在小迦絺那衣架上的细绳。“绑好衣后缝制”是指用那细绳将衣绑在小迦絺那衣架上后缝制。“不平整”是指（针脚间距）有些窄，有些宽。“卡林巴卡(kaḷimbhaka)”是指任何用来作尺寸标记的东西，如棕榈叶等。“莫伽苏塔卡(moghasuttaka)”是指像木匠在木头上用墨线作标记一样，用姜黄线来作标记。“用手指接住”是指用手指护住针尖。“接住物(paṭiggaha)”是指指套。 257. Āvesanavitthakaṃ nāma yaṃkiñci pāticaṅkoṭakādi. Uccavatthukanti paṃsuṃ ākiritvā uccavatthukaṃ kātuṃ anujānāmīti attho. Ogumphetvā ullittāvalittaṃ kātunti chadanaṃ odhunitvā ghanadaṇḍakaṃ katvā anto ceva bahi ca mattikāya limpitunti attho. Goghaṃsikāyāti veḷuṃ vā rukkhadaṇḍaṃ vā antokatvā tena saddhiṃ saṅgharitunti attho. Bandhanarajjunti tathā saṅgharitassa bandhanarajjuṃ. 257. “作坊附属物”(Āvesanavitthakaṃ)是指任何钵架等物。“高地基”(Uccavatthuka)是“我允许撒上泥土，做成高地基”之意。“覆盖后涂抹”(Ogumphetvā ullittāvalittaṃ kātuṃ)是“抖实屋顶，做成坚固的骨架，于内外涂抹泥土”之意。“牛颔”(Goghaṃsikā)是“将竹子或木棍置于内部，与之一同卷折”之意。“绑绳”(Bandhanarajju)是指如此卷折之物的捆绑绳索。 258. Kaṭacchuparissāvanaṃ nāma tīsu daṇḍakesu vinandhitvā kataṃ. 258. “匙滤”(Kaṭacchuparissāvanaṃ)是指绑在三根小棍上制成的。 259. Yo na dadeyyāti aparissāvanakasseva yo na dadāti, tassa āpatti. Yo pana attano hatthe parissāvane vijjamānepi yācati, tassa na akāmā dātabbaṃ. Daṇḍaparissāvananti rajakānaṃ khāraparissāvanaṃ viya catūsu pādesu baddhanisseṇikāya sāṭakaṃ bandhitvā majjhedaṇḍake udakaṃ āsiñcitabbaṃ, taṃ ubhopi koṭṭhāse pūretvā parissavati. Ottharakaṃ nāma yaṃ udake ottharitvā ghaṭakena udakaṃ gaṇhanti, tañhi catūsu daṇḍakesu vatthaṃ bandhitvā udake cattāro khāṇuke nikhaṇitvā tesu bandhitvā sabbapariyante udakato mocetvā majjhe ottharitvā ghaṭena udakaṃ gaṇhanti. Makasakuṭikāti cīvarakuṭikā vuccati. 259. “不给者”(Yo na dadeyya)是指，若不给没有滤水器者，便有过失。然而，若有人自己手中有滤水器却仍来乞求，则不必违心给予。“杖滤”(Daṇḍaparissāvanaṃ)就像洗衣工的碱液滤器一样，在绑于四足的架子上绑一块布，将水倒在中间的棍子上，水注满两边后便会过滤。“铺展滤”(Ottharakaṃ)是指将布铺在水上，用小罐子取水。即在四根小棍上绑一块布，在水中打下四根桩，将棍子绑在桩上，使其所有边缘都离开水面，中间下沉，然后用罐子取水。“蚊孤邸”(Makasakuṭikā)被称为“衣孤邸”(cīvarakuṭikā)。 260. Abhisannakāyāti semhādidosussannakāyā. Aggaḷavaṭṭi nāma dvārabāhāya samappamāṇoyeva aggaḷatthambho vuccati, yattha tīṇi cattāri chiddāni katvā sūciyo denti. Kapisīsakaṃ nāma dvārabāhaṃ vijjhitvā tattha pavesito aggaḷapāsako vuccati. Sūcikāti tattha majjhe chiddaṃ katvā pavesitā. Ghaṭikāti upari yojitā. Maṇḍalikaṃ kātunti nīcavatthukaṃ cinituṃ. Dhūmanettanti dhūmanikkhamanachiddaṃ. Vāsetunti gandhena vāsetuṃ. Udakaṭṭhānanti udakatthapanaṭṭhānaṃ. Tattha ghaṭena udakaṃ ṭhapetvā sarāvakena vaḷañjetabbaṃ. Koṭṭhakoti dvārakoṭṭhako. 260. “身有疾者”(abhisannakāya)是指身有多痰等过患者。“门闩柱”(aggaḷavaṭṭi)是指与门框等高的门闩柱，其上凿有三四个孔以插入门闩。“猴头”(kapisīsaka)是指穿透门框后插入的门闩套。“小门闩”(sūcikā)是指在门闩套中间凿孔后插入者。“大门闩”(ghaṭikā)是指安装于上方者。“做成圆形的”(maṇḍalikaṃ kātuṃ)是指建造低矮的地基。“烟管”(dhūmanetta)是指排烟的孔。“熏”(vāsetuṃ)是指用香气熏。“储水处”(udakaṭṭhāna)是指放置水的地方。在那里用罐子装水，并用小碗取用。“门楼”(koṭṭhaka)是指门楼。 261. Tisso [Pg.51] paṭicchādiyoti ettha jantāgharapaṭicchādi ca udakapaṭicchādi ca parikammaṃ karontasseva vaṭṭati, sesesu abhivādanādīsu na vaṭṭati. Vatthapaṭicchādi sabbakammesu vaṭṭati. Udakaṃ na hotīti nhānodakaṃ na hoti. 261. “三种遮蔽物”(tisso paṭicchādiyo)于此，仅在作准备工作时，才适合使用蒸浴室遮蔽物(jantāgharapaṭicchādi)和水边遮蔽物(udakapaṭicchādi)；在其他如致敬等情况下则不适合。衣物遮蔽物(vatthapaṭicchādi)则适用于一切行为。“没有水”(udakaṃ na hoti)是指没有洗澡水。 262. Tulanti paṇṇikānaṃ viya udakaubbāhanakatulaṃ. Karakaṭako vuccati goṇe vā yojetvā hatthehi vā gahetvā dīghavarattādīhi ākaḍḍhanayantaṃ. Cakkavaṭṭakanti arahaṭaghaṭiyantaṃ. Cammakhaṇḍaṃ nāma tulāya vā karakaṭake vā yojetabbakaṃ cammabhājanaṃ. Pākaṭā hotīti aparikkhittā hoti. Udakapuñchanīti daṇḍamayāpi visāṇamayāpi dārumayāpi vaṭṭati, tassā asati coḷakenāpi udakaṃ paccuddharituṃ vaṭṭati. 262. “吊杆”(tulā)是指像菜农所用的那种提水吊杆。“卷车”(karakaṭaka)是指或套上牛，或用手握持，以长绳等来拉动的机械。“水车”(cakkavaṭṭaka)是指带有水斗的汲水轮(arahaṭaghaṭiyanta)。“皮囊”(cammakhaṇḍa)是指可系于吊杆或卷车上的皮革容器。“显露”(pākaṭā)是指没有被围绕。“刮水具”(udakapuñchanī)象牙制、角制或木制的都可以。如果没有，用一块布来除去水也允许。 263. Udakamātikanti udakassa āgamanamātikaṃ. Nillekhajantāgharaṃ nāma āviddhapakkhapāsakaṃ vuccati, gopānasīnaṃ upari maṇḍale pakkhapāsake ṭhapetvā katakūṭacchadanassetaṃ nāmaṃ. Cātumāsaṃ nisīdanenāti nisīdanena cattāro māse na vippavasitabbanti attho. 263. “水道”(udakamātikā)是指水的来源渠道。“无线纹蒸浴室”(nillekhajantāghara)被称为有环绕的鸭翅形屋脊瓦的蒸浴室，这是指将鸭翅形屋脊瓦置于椽木上方的圆形中而造成的尖顶屋顶的名称。“用尼师坛四个月”(cātumāsaṃ nisīdanena)意指四个月不离开尼师坛而住。 264. Pupphābhikiṇṇesūti pupphehi santhatesu. Namatakaṃ nāma eḷakalomehi kataṃ avāyimaṃ cammakhaṇḍaparihārena paribhuñjitabbaṃ. Āsittakūpadhānaṃ nāma tambalohena vā rajatena vā katāya peḷāya etaṃ adhivacanaṃ, paṭikkhittattā pana dārumayāpi na vaṭṭati. Maḷorikāti daṇḍadhārako vuccati. Yaṭṭhiādhārakapaṇṇādhārakapacchikapiṭṭhānipi ettheva paviṭṭhāni. Ādhārakasaṅkhepagamanato hi paṭṭhāya chiddaṃ viddhampi aviddhampi vaṭṭatiyeva. Ekabhājaneti ettha sace eko bhikkhu bhājanato phalaṃ vā pūvaṃ vā gahetvā gacchati, tasmiṃ apagate itarassa sesakaṃ bhuñjituṃ vaṭṭati. Itarassāpi tasmiṃ khīṇe puna gahetuṃ vaṭṭati. 264. “于花遍撒处”(Pupphābhikiṇṇesu)是于花铺陈处。“毛毡”(Namataka)是指用羊毛制成的非织物，应以皮革镶边后使用。“唾壶架”(Āsittakūpadhāna)是用铜或银所制篮子的名称，但因已被禁止，所以木制的也不允许。“马罗利卡”(Maḷorikā)被称为杖架。杖架、叶架、篮背也包含于此。自从被归入“支架”一类，有孔的、穿孔的或环孔的（支圈）就都允许使用。“于一器中”(Ekabhājane)：在此，若一比丘从容器中取了水果或糕点后离开，在他走后，另一位比丘可以食用剩余部分。当后者吃完所取之物，还可以再取。 265. Aṭṭhahaṅgehīti ettha ekekenapi aṅgena samannāgatassa antosīmāya vā nissīmaṃ gantvā nadīādīsu vā nikkujjituṃ vaṭṭatiyeva. Evaṃ nikkujjite pana patte tassa gehe koci deyyadhammo na gahetabbo [Pg.52] – ‘‘asukassa gehe bhikkhaṃ mā gaṇhitthā’’ti aññesu vihāresupi pesetabbaṃ. Ukkujjanakāle pana yāvatatiyaṃ yācāpetvā hatthapāsaṃ vijahāpetvā ñattidutiyakammena ukkujjitabbo. 265. “具足八支”(Aṭṭhahaṅgehi)：在此，对具足（八支中）任何一支的优婆塞，允许在界内、或去到界外、或在河中等处，（对其）行覆钵。然而，当钵被如此覆下后，不可再从其家接受任何供养物，并且应传信至其他寺院：“勿到某某家乞食”。至于扶起钵时，则应令其请求三次，离开僧团的伸手所及(hatthapāsa)之处，然后以白二羯磨(ñattidutiyakamma)扶起。 268. Purakkhatvāti aggato katvā. Saṃharantūti saṃhariyantu. Celapaṭikanti celasantharaṃ. So kira ‘‘sace ahaṃ puttaṃ lacchāmi, akkamissati me bhagavā celapaṭika’’nti iminā ajjhāsayena santhari, abhabbo cesa puttalābhāya; tasmā bhagavā na akkami. Yadi akkameyya, pacchā puttaṃ alabhanto ‘‘nāyaṃ sabbaññū’’ti diṭṭhiṃ gaṇheyya. Idaṃ tāva bhagavato anakkamane kāraṇaṃ. Yasmā pana bhikkhūpi ye ajānantā akkameyyuṃ, te gihīnaṃ paribhūtā bhaveyyuṃ; tasmā bhikkhū paribhavato mocetuṃ sikkhāpadaṃ paññapesi. Idaṃ sikkhāpadapaññāpane kāraṇaṃ. 268. “置于前”(Purakkhatvā)是置于前方。“愿彼等收拾”(Saṃharantū)是应当被收拾。“衣铺”(Celapaṭikaṃ)是铺开的衣物。据说，他怀着“若我得子，世尊(bhagavā)即会踩过我的衣铺”此一意图而铺下衣物，但他无缘得子，因此世尊没有踩上去。倘若世尊踩了，而他后来没有得到儿子，就会生起“此人非一切知者”的邪见。这便是世尊不踩上去的原因。此外，由于若有不知情的比丘踩上去，他们会受到在家人轻视，因此为了使比丘们免于轻视，世尊制定了此学处(sikkhāpada)。这便是制定此学处的原因。 Maṅgalatthāya yāciyamānenāti apagatagabbhā vā hotu garugabbhā vā, evarūpesu ṭhānesu maṅgalatthāya yāciyamānena akkamituṃ vaṭṭati. Dhotapādakaṃ nāma pādadhovanaṭṭhāne dhotehi pādehi akkamanatthāya paccattharaṇaṃ atthataṃ hoti, taṃ akkamituṃ vaṭṭati. “为求吉祥而被请求时”：无论对方是已流产、刚分娩或身怀重孕，在这些情况下，为求吉祥而被请求时，允许踩踏。“净足物”：指在洗脚处，为了让洗净的脚踩踏而铺设的铺垫物，允许踩踏它。 269. Katakaṃ nāma padumakaṇṇikākāraṃ pādaghaṃsanatthaṃ kaṇṭake uṭṭhāpetvā kataṃ. Taṃ vaṭṭaṃ vā hotu caturassādibhedaṃ vā, bāhulikānuyogattā paṭikkhittameva, neva paṭiggahetuṃ na paribhuñjituṃ vaṭṭati. Sakkharāti pāsāṇo vuccati; pāsāṇapheṇakopi vaṭṭati. Vidhūpananti vījanī vuccati. Tālavaṇṭaṃ pana tālapaṇṇehi vā kataṃ hotu veḷudantavilīvehi vā morapiñchehi vā cammavikatīhi vā sabbaṃ vaṭṭati. Makasabījanī dantamayavisāṇamayadaṇḍakāpi vaṭṭati, vākamayabījaniyā ketakapārohakuntālapaṇṇādimayāpi saṅgahitā. 269. “磨脚器（kataka）”：指形状像莲蓬，为摩擦双脚而做出突起的器具。无论是圆形或方形等，因其导向奢侈，故被禁止，不应接受，也不应使用。“石（sakkharā）”：指石头；浮石也允许使用。“拂扇（vidhūpana）”：指扇子。至于“多罗扇（tālavaṇṭa）”，无论是用多罗叶、竹篾、象牙条、孔雀羽毛或经过处理的皮革制成，皆允许使用。“驱蚊扇（makasabījanī）”：象牙制、角制或丹达吉（daṇḍakī）也允许；以树皮纤维扇为例，也涵盖了由露兜树根、嫩芽、弯叶等制成的扇子。 270. Gilānassa chattanti ettha yassa kāyaḍāho vā pittakopo vā hoti, cakkhu vā dubbalaṃ, añño vā koci ābādho vinā chattena uppajjati, tassa gāme vā araññe vā chattaṃ vaṭṭati. Vasse pana cīvaraguttatthaṃ vāḷamigacorabhayesu ca attaguttatthampi vaṭṭati. Ekapaṇṇacchattaṃ pana sabbattheva vaṭṭati. 270. 关于“病人的伞”：此处是说，若某人身体发烧或胆汁失调，或视力衰弱，或无伞则会引发任何其他疾病，那么他在村庄或林野中，允许使用伞。再者，在雨季，为了保护衣，以及在有猛兽和盗贼的危险时，为了保护自己，也允许使用。而单叶伞或扇子则在一切处都允许。 Asissāti [Pg.53] asi assa. Vijjotalatīti vijjotati. Daṇḍasammutinti ettha pamāṇayutto catuhatthoyeva daṇḍo sammannitvā dātabbo. Tato ūnātiritto vināpi sammutiyā sabbesaṃ vaṭṭati. Sikkā pana agilānassa na vaṭṭati, gilānassāpi sammannitvāva dātabbā. “Asissā”是“他的刀（asi assa）”。“Vijjotalati”是“闪耀（vijjotati）”。关于“杖的认可”：此处，应认可并给予一根符合标准、长四肘的杖。比此短或长的，即使未经认可，对所有比丘也允许。然而，吊索对无病者不允许，对病人也必须经认可后才能给予。 273. Romanthakassāti ettha ṭhapetvā romanthakaṃ sesānaṃ āgataṃ uggāraṃ mukhe sandhāretvā gilantānaṃ āpatti. Sace pana asandhāritameva paragalaṃ gacchati, vaṭṭati. 273. 关于“反刍者”：此处，除了反刍者，其余的人若将嗳出的食物含在口中再吞咽，则有罪过。但如果未经含着就直接下咽，则是允许的。 Yaṃ diyyamānanti yaṃ dāyakehi diyyamānaṃ paṭiggahitabhājanato bahi patitaṃ, taṃ bhikkhunā sāmaṃ gahetvā paribhuñjituṃ anujānāmīti attho. Idaṃ bhojanavagge vaṇṇitameva. “任何被施予的”意谓：“由施者所施予，而从已接受的容器外掉落之物，我允许比丘自己拾取并食用。”此事已在食物品中解释。 274. Kuppaṃ karissāmīti saddaṃ karissāmi. Nakhādīhi nakhacchedane āpatti natthi, anurakkhaṇatthaṃ pana nakhacchedanaṃ anuññātaṃ. Vīsatimaṭṭhanti vīsatipi nakhe likhitamaṭṭhe kārāpenti. Malamattanti nakhato malamattaṃ apakaḍḍhituṃ anujānāmīti attho. 274. “我将要扰动”即“我将要发出声响”。用指甲等物修剪指甲没有过失；但为了保护，允许使用剪指甲的工具。“二十个磨光”是说，他们让人将二十个指（趾）甲刮净磨光。“仅是污垢”意谓：“我允许仅从指甲中清除污垢。” 275. Khurasipāṭikanti khurakosakaṃ. Massuṃ kappāpentīti kattariyā massuṃ chedāpenti. Massuṃ vaḍḍhāpentīti massuṃ dīghaṃ kārenti. Golomikanti hanukamhi dīghaṃ katvā ṭhapitaṃ eḷakamassu vuccati. Caturassakanti catukoṇaṃ. Parimukhanti ure lomasaṃharaṇaṃ. Aḍḍhadukanti udare lomarājiṭṭhapanaṃ. Āpatti dukkaṭassāti massukappāpanādīsu sabbattha āpatti dukkaṭassa. Ābādhappaccayā sambādhe lomanti gaṇḍavaṇarudhiādiābādhappaccayā. Kattarikāyāti gaṇḍavaṇarudhisīsarogābādhappaccayā. Sakkharādīhi nāsikālomaggāhāpane āpatti natthi. Anurakkhaṇatthaṃ pana saṇḍāso anuññāto. Na bhikkhave palitaṃ gāhāpetabbanti ettha yaṃ bhamukāya vā nalāṭe vā dāṭhikāya vā uggantvā bībhacchaṃ ṭhitaṃ, tādisaṃ lomaṃ palitaṃ vā apalitaṃ vā gāhāpetuṃ vaṭṭati. 275. “剃刀袋”即剃刀盒。“让人整理胡须”是说让人用剪刀修剪胡须。“让人留长胡须”是说让人把胡须留长。“牛须(golomika)”是说在下巴处留长并保持的山羊胡。“四方形”即四角形胡须。“环口”是说在胸前整理毛发。“半月形”是说在腹部保留一列体毛。“犯恶作”是说在让人整理胡须等一切情况中，都犯恶作。“因病缘在障碍处（修剪）毛发”是说因疖、大疮、小疮等病缘。“用剪刀”是说因疖、大疮、小疮、头疾等病缘。用石子等物让人拔除鼻毛没有过失。但为了保护，允许使用镊子。“诸比丘，不应让人拔白发”：于此，若毛发长在眉毛、额头或犬齿处而令人厌恶，则允许让人拔除此等毛发，无论其为白的或非白的。 277. Kaṃsapattharikāti kaṃsabhaṇḍavāṇijā. Bandhanamattanti vāsikattarayaṭṭhiādīnaṃ bandhanamattaṃ. 277. “铜器贩”即铜器商人。“仅是捆缚”是说仅是捆缚斧、刀、杖等物。 278. Na [Pg.54] bhikkhave akāyabandhanenāti ettha abandhitvā nikkhamantena yattha sarati, tattha bandhitabbaṃ. Āsanasālāya bandhissāmīti gantuṃ vaṭṭati. Saritvā yāva na bandhati, na tāva piṇḍāya caritabbaṃ. Kalābukaṃ nāma bahurajjukaṃ. Deḍḍubhakaṃ nāma udakasappasīsasadisaṃ. Murajaṃ nāma murajavaṭṭisaṇṭhānaṃ veṭhetvā kataṃ. Maddavīṇaṃ nāma pāmaṅgasaṇṭhānaṃ. Īdisañhi ekampi na vaṭṭati, pageva bahūni. Paṭṭikaṃ sūkarantakanti ettha pakativītā vā macchakaṇṭakavāyimā vā paṭṭikā vaṭṭati, sesā kuñjaracchikādibhedā na vaṭṭanti. Sūkarantakaṃ nāma kuñjikākosakasaṇṭhānaṃ hoti. Ekarajjukaṃ pana muddikakāyabandhanañca sūkarantakaṃ anulometi. Anujānāmi bhikkhave murajaṃ maddavīṇanti idaṃ dasāsuyeva anuññātaṃ. Pāmaṅgadasā cettha catunnaṃ upari na vaṭṭati. Sobhaṇaṃ nāma veṭhetvā mukhavaṭṭisibbanaṃ. Guṇakaṃ nāma mudiṅgasaṇṭhānena sibbanaṃ; evaṃ sibbitā hi antā thirā honti. Pavanantoti pāsanto vuccati. 278. “诸比丘，不应不系腰带”：此处是说，未系腰带而出外者，一想起来，就应在彼处系上。可以想着“我将在坐堂系腰带”而去。想起后，只要还未系上，就不应去乞食。“伽拉布伽”(Kalābuka)是多股绳腰带。“德杜巴伽”(Deḍḍubhaka)是形如水蛇头的腰带。“穆罗阇”(Muraja)是缠绕成鼓形的腰带。“玛达维那”(Maddavīṇa)是凿子形(pāmaṅga)的腰带。这样的腰带，一条尚且不许，何况多条。关于“带板”与“猪肠式”：此处，平织的或鱼骨纹编织的带板是允许的，其余如象眼等类别则不允许。“猪肠式”(Sūkarantaka)腰带形如钥匙袋。而单绳腰带和葡萄果形腰带则随顺于猪肠式腰带。“诸比丘，我允许穆罗阇和玛达维那”：这仅在穗边处被允许。此处的凿子形(pāmaṅga)穗边，四股以上则不许。“庄严缝”(Sobhaṇa)是缠绕后缝合其边口。“古那伽”(Guṇaka)是以“穆丁伽”(mudiṅga)鼓的形状缝合；如此缝合，其末端会很牢固。“波婆南多”(Pavananta)即所谓的“绳圈之末端”(pāsanta)。 280. Hatthisoṇḍakaṃ nāma nābhimūlato hatthisoṇḍasaṇṭhānaṃ olambakaṃ katvā nivatthaṃ coḷikaitthīnaṃ nivāsanaṃ viya. Macchavāḷakaṃ nāma ekato dasantaṃ ekato pāsantaṃ olambetvā nivatthaṃ. Catukaṇṇakaṃ nāma upari dve, heṭṭhato dveti evaṃ cattāro kaṇṇe dassetvā nivatthaṃ. Tālavaṇṭakaṃ nāma tālavaṇṭākārena sāṭakaṃ olambetvā nivāsanaṃ. Satavalikaṃ nāma dīghasāṭakaṃ anekakkhattuṃ obhañjitvā ovaṭṭikaṃ karontena nivatthaṃ, vāmadakkhiṇapassesu vā nirantaraṃ valiyo dassetvā nivatthaṃ. Sace pana jāṇuto paṭṭhāya ekā vā dve vā valiyo paññāyanti, vaṭṭati. 280. “象鼻式”(Hatthisoṇḍaka)是指从肚脐根部做出象鼻形状垂下而穿，如同朱罗国(Coḷa)女人的穿着。“鱼尾式”(Macchavāḷaka)是指穿着时，一边垂下衣缘，一边垂下系带末端。“四角式”(Catukaṇṇaka)是指穿着时，上方露出两角，下方露出两角，如此显露四角。“棕榈扇式”(Tālavaṇṭaka)是指将衣物如棕榈扇的形状垂下而穿。“百褶式”(Satavalika)是指将长衣多次折叠成圆形而穿，或在左右两侧连续显露褶皱而穿。但如果从膝盖起仅出现一两道褶皱，则是允许的。 Saṃvelliyaṃ nivāsentīti mallakammakārādayo viya kacchaṃ bandhitvā nivāsenti; evaṃ nivāsetuṃ gilānassapi maggappaṭipannassapi na vaṭṭati. Yampi maggaṃ gacchantā ekaṃ vā dve vā koṇe ukkhipitvā antaravāsakassa upari laggenti, anto vā ekaṃ kāsāvaṃ tathā nivāsetvā bahi aparaṃ nivāsenti, sabbaṃ na vaṭṭati. Gilāno pana anto kāsāvassa ovaṭṭikaṃ dassetvā aparaṃ upari nivāsetuṃ labhati. Agilānena dve nivāsentena saguṇaṃ [Pg.55] katvā nivāsetabbāni. Iti yañca idha paṭikkhittaṃ, yañca sekhiyavaṇṇanāyaṃ; taṃ sabbaṃ vajjetvā nibbikāraṃ timaṇḍalaṃ paṭicchādentena parimaṇḍalaṃ nivāsetabbaṃ. Yaṃkiñci vikāraṃ karonto dukkaṭā na muccati. Na bhikkhave gihipārutaṃ pārupitabbanti evaṃ paṭikkhittaṃ gihipārutaṃ apārupitvā, ubho kaṇṇe samaṃ katvā pārupanaṃ parimaṇḍalapārupanaṃ nāma, taṃ pārupitabbaṃ. “卷绕而穿”是说像摔跤手、劳工等那样扎起腰布而穿；如此穿着，对病人或行路者皆不适合。行路时，撩起下衣的一角或两角搭在上面，或在内里如此穿着一件袈裟，外面再穿另一件，这一切皆不适合。但病人可在袈裟内显露一圈，再于其上穿另一件。无病者若穿两件，应重叠穿着。总之，凡在此处所禁止的，以及在《众学法释义》中所禁止的，皆应舍离，应无变样地、周正地穿着，覆盖三轮。凡作任何不如法之穿着者，不离恶作。“诸比丘，不应如在家人般披覆”，对于这般所禁止的在家人披覆方式，不应披覆；应将两边衣角对齐而披覆，此名为“周正披覆”，应如是披覆。 Tattha yaṃkiñci setapaṭapārutaṃ paribbājakapārutaṃ ekasāṭakapārutaṃ soṇḍapārutaṃ antepurikapārutaṃ mahājeṭṭhakapārutaṃ kuṭipavesakapārutaṃ brāhmaṇapārutaṃ pāḷikārakapārutanti evamādi parimaṇḍalalakkhaṇato aññathā pārutaṃ, sabbametaṃ gihipārutaṃ nāma. Tasmā yathā setapaṭā aḍḍhapālakanigaṇṭhā pārupanti, yathā ca ekacce paribbājakā uraṃ vivaritvā dvīsu aṃsakūṭesu pāvuraṇaṃ ṭhapenti, yathā ca ekasāṭakā manussā nivatthasāṭakassa ekenantena piṭṭhiṃ pārupitvā ubho kaṇṇe ubhosu aṃsakūṭesu ṭhapenti, yathā ca surāsoṇḍādayo sāṭakena gīvaṃ parikkhipantā ubho ante udare vā olambenti; piṭṭhiyaṃ vā khipanti, yathā ca antepurikāyo akkhitārakamattaṃ dassetvā oguṇṭhikaṃ pārupanti, yathā ca mahājeṭṭhā dīghasāṭakaṃ nivāsetvā tasseva ekenantena sakalasarīraṃ pārupanti, yathā ca kassakā khettakuṭiṃ pavisantā sāṭakaṃ paliveṭhetvā upakacchake pakkhipitvā tasseva ekenantena sarīraṃ pārupanti, yathā ca brāhmaṇā ubhinnaṃ upakacchakānaṃ antarena sāṭakaṃ pavesetvā aṃsakūṭesu pakkhipanti, yathā ca pāḷikārako bhikkhu ekaṃsapārupanena pārutaṃ vāmabāhuṃ vivaritvā cīvaraṃ aṃsakūṭaṃ āropeti; evaṃ apārupitvā sabbepi ete aññe ca evarūpe pārupanadose vajjetvā nibbikāraṃ parimaṇḍalaṃ pārupitabbaṃ. Tathā apārupitvā ārāme vā antaraghare vā anādarena yaṃkiñci vikāraṃ karontassa dukkaṭaṃ. 于此，任何白衣之披覆法、遍行者之披覆法、单衣者之披覆法、饮酒者之披覆法、宫中女人之披覆法、大木匠之披覆法、入田舍孤邸者之披覆法、婆罗门之披覆法、整僧列者之披覆法等，凡是异于周正相的披覆法，这一切都名为在家披覆法。因此，如白衣派半裸尼乾子般披覆，如某些遍行者般敞开胸膛将披覆物置于双肩端，如单衣之人用所穿之衣的一端覆盖后背，将两角置于双肩端，如饮酒者等用衣物围绕脖颈，将两端垂于腹前或甩于背后，如宫中女人蒙头披覆仅露出眼睛，如大木匠穿着长衣再用其一端包裹全身，如农夫进入田舍孤邸时将衣物卷起夹于腋下再用其一端包裹身体，如婆罗门将衣物从两腋下穿过搭于双肩端，如整僧列比丘于偏袒一肩披覆之际，敞开已覆盖的左臂将衣置于肩端上——应舍离所有此等及其他如是之披覆过失，而应无矫饰、周正地披覆。若不如是披覆，而在寺内或俗家中，因不敬而作任何矫饰者，得恶作。 281. Muṇḍavaṭṭīti yathā rañño kuhiñci gacchato parikkhārabhaṇḍavahanamanussāti adhippāyo. Antarākājanti majjhe laggetvā dvīhi vahitabbabhāraṃ. 281. “剃头仆”(Muṇḍavaṭṭī)，意指如同国王出行时搬运其资具物品的人。“中杠”(antarākāja)，意指将重物挂在中间，由两人抬运的担子。 282. Acakkhussanti [Pg.56] cakkhūnaṃ hitaṃ na hoti; parihāniṃ janeti. Nacchādetīti na ruccati. Aṭṭhaṅgulaparamanti manussānaṃ pamāṇaṅgulena aṭṭhaṅgulaparamaṃ. Atimaṭāhakanti atikhuddakaṃ. 282. “不利于眼”：于眼无益，令其衰退。“不悦人意”：不喜。“最多八指”：以人的标准指量，最长为八指。“过小”：非常小。 283. Dāyaṃ ālimpentīti tiṇavanādīsu aggiṃ denti. Paṭagginti paṭiaggiṃ. Parittanti appaharitakaraṇena vā parikhākhaṇanena vā parittāṇaṃ. Ettha pana anupasampanne sati sayaṃ aggiṃ dātuṃ na labhati, asati aggimpi dātuṃ labhati, bhūmiṃ tacchetvā tiṇānipi harituṃ, parikhampi khaṇituṃ, allasākhaṃ bhañjitvāpi aggiṃ nibbāpetuṃ labhati, senāsanaṃ pattaṃ vā appattaṃ vā tathā nibbāpetuṃ labhatiyeva. Udakena pana kappiyeneva labhati, na itarena. 283. “焚烧林苑”：在草丛、树林等处放火。“逆火”：反火。“防护”：通过清理出无草木的隔离带或挖掘壕沟来提供保护。于此，若有未受具足戒者在场，比丘自己不得放火；若无，则允许放火、平整土地、清除草木、挖掘壕沟，或折断湿润的树枝来灭火。无论火势是否已蔓延至住处，都允许如此灭火。但若用水，则只能使用无生物之净水，不得使用其他水。 284. Sati karaṇīyeti sukkhakaṭṭhādiggahaṇakicce sati. Porisiyanti purisappamāṇaṃ. Āpadāsūti vāḷamigādayo vā disvā maggamūḷho vā disā oloketukāmo hutvā davaḍāhaṃ vā udakoghaṃ vā āgacchantaṃ disvā evarūpāsu āpadāsu atiuccampi rukkhaṃ ārohituṃ vaṭṭati. 284. “有事要办时”：有拾取干柴等事务时。“一人高”：一个人的高度。“在危难时”：例如看见猛兽等，或迷失道路而想察看方向，或看见森林大火或洪水袭来，在如是危难情况下，允许攀爬即便是非常高的树。 285. Kalyāṇavākkaraṇāti madhurasaddā. Chandaso āropemāti vedaṃ viya sakkatabhāsāya vācanāmaggaṃ āropema. Sakāya niruttiyāti ettha sakā nirutti nāma sammāsambuddhena vuttappakāro māgadhiko vohāro. 285. “声音优美者”：声音甜美的人。“将之纳入韵律”：我们愿如《吠陀》一般，将其改编为梵语的念诵体。“用自己的方言”：于此，“自己的方言”是指正自觉者所说的那种摩揭陀方言。 286. Lokāyataṃ nāma sabbaṃ ucchiṭṭhaṃ, sabbaṃ anucchiṭṭhaṃ, seto kāko, kāḷo bako; iminā ca iminā ca kāraṇenāti evamādiniratthakakāraṇapaṭisaṃyuttaṃ titthiyasatthaṃ. 286. “顺世论”：一种外道的学说，它与诸如“一切皆是残食，一切皆非残食；乌鸦是白的，白鹭是黑的；由于此因及彼因……”之类的无义理由相应。 288. Antarā ahosīti antaritā ahosi paṭicchannā. 288. “在中间”：被间隔、被遮蔽。 289. Ābādhappaccayāti yassa ābādhassa lasuṇaṃ bhesajjaṃ; tappaccayāti attho. 289. “因病缘”：对于某种以蒜为药的疾病，以此为缘由的意思。 290. Passāvapādukanti ettha pādukā iṭṭhakāhipi silāhipi dārūhipi kātuṃ vaṭṭati. Vaccapādukāyapi eseva nayo. Pariveṇanti vaccakuṭiparikkhepabbhantaraṃ. 290. “小便处踏板”：此处的踏板，允许用砖、石或木制作。“大便处踏板”也是同样的道理。“周围”：厕所围栏之内的区域。 293. Yathādhammo [Pg.57] kāretabboti dukkaṭavatthumhi dukkaṭena pācittiyavatthumhi pācittiyena kāretabbo. Paharaṇatthaṃ kataṃ paharaṇīti vuccati, yassa kassaci āvudhasaṅkhātassetaṃ adhivacanaṃ, taṃ ṭhapetvā aññaṃ sabbaṃ lohabhaṇḍaṃ anujānāmīti attho. Katakañca kumbhakārikañcāti ettha katakaṃ vuttameva. Kumbhakārikañcāti dhaniyasseva sabbamattikāmayakuṭi vuccati. Sesaṃ sabbattha uttānamevāti. 293. “应如法处置”是指，于恶作事，处以恶作；于波逸提事，处以波逸提。“为打击而造者，称为‘打击具’”，这是对任何可算作武器之物的称呼；其义为：除此武器之外，我允许一切其他金属用具。至于“草席与陶制品”，其中“草席”已如前说。“陶制品”是指达尼亚那间全由黏土所造的孤邸。其余各处，其义自明。 Khuddakavatthukathā niṭṭhitā. 小事章终。 Khuddakavatthukkhandhakavaṇṇanā niṭṭhitā. 小事犍度释义终。 6. Senāsanakkhandhakaṃ 6. 住处犍度 Vihārānujānanakathā 允许精舍章 294. Senāsanakkhandhake [Pg.58] – apaññattaṃ hotīti ananuññātaṃ hoti. Vihāro nāma aḍḍhayogādimuttako avasesāvāso. Aḍḍhayogoti supaṇṇavaṅkagehaṃ. Pāsādoti dīghapāsādo. Hammiyanti upariākāsatale patiṭṭhitakūṭāgāro pāsādoyeva. Guhāti iṭṭhakāguhā silāguhā dāruguhā paṃsuguhā. Āgatānāgatassa cātuddisassa saṅghassāti āgatassa ca anāgatassa ca catūsu disāsu appaṭihatacārassa cātuddisassa saṅghassa. 294. 于住处犍度中：“未制定”即是未允许。“精舍”是指除了半翅形屋等之外的其余住所。“半翅形屋”是指形如金翅鸟翅膀弯曲的房屋。“殿堂”是指长形的殿堂。“阁楼”是指建于上层平台之上的尖顶殿堂。“洞窟”有砖窟、石窟、木窟、土窟。“为已来及未来之四方僧团”是指为已来及未来、于四方行止无碍的四方僧团。 295. Anumodanagāthāsu – sītaṃ uṇhanti utuvisabhāgavasena vuttaṃ. Sisire cāpi vuṭṭhiyoti ettha sisiroti samphusitakavāto vuccati. Vuṭṭhiyoti ujukameghavuṭṭhiyo eva. Etāni sabbāni paṭihantīti imināva padena yojetabbāni. 295. 于随喜偈中：“寒与热”是就季节的不同时分而说。在“于寒冬及雨季”一句中，“寒冬”是指刺骨的寒风；“雨”即指从云中直降的雨水。所有这些都应与“能遮挡”一词相连结。 Paṭihaññatīti vihārena paṭihaññati. Leṇatthanti nilīyanatthaṃ. Sukhatthanti sītādiparissayābhāvena sukhavihāratthaṃ. Jhāyituñca vipassitunti idampi padadvayaṃ ‘‘sukhatthañcā’’ti imināva padena yojetabbaṃ. Idañhi vuttaṃ hoti – sukhatthañca vihāradānaṃ, katamaṃ sukhatthaṃ? Jhāyituṃ vipassituñca yaṃ sukhaṃ, tadatthaṃ. Atha vā parapadenapi yojetabbaṃ – jhāyituñca vipassituñca vihāradānaṃ; idha jhāyissanti vipassissantīti dadato vihāradānaṃ saṅghassa aggaṃ buddhena vaṇṇitaṃ. Vuttañhetaṃ – ‘‘so ca sabbadado hoti, yo dadāti upassaya’’nti (saṃ. ni. 1.42). “被遮挡”是指被精舍遮挡。“为隐蔽”是指为藏身。“为安乐”是指因无寒冷等危难而得安乐住。“为禅修与内观”，此二词亦应与“为安乐”一词相连结。此即是说：布施精舍是为了安乐。是何种安乐？是为了禅修与内观的安乐。或者，也可与后文相连结：布施精舍是为了禅修与内观；布施者心想“他们将在此禅修与内观”，如此布施精舍，佛陀赞叹其为对僧团的至上布施。如是所说：“布施住处者，即布施一切者。”（《相应部》1.42） Yasmā ca aggaṃ vaṇṇitaṃ, ‘‘tasmā hi paṇḍito poso’’ti gāthā. Vāsayettha bahussuteti ettha vihāre pariyattibahussute ca paṭivedhabahussute ca vāseyya. Tesaṃ annañcāti yaṃ tesaṃ anucchavikaṃ annañca pānañca vatthāni ca mañcapīṭhādisenāsanāni ca, taṃ sabbaṃ tesu ujubhūtesu akuṭilacittesu. Dadeyyāti nidaheyya. Tañca kho vippasannena cetasā na [Pg.59] cittappasādaṃ virādhetvā, evaṃ vippasannacittassa hi te tassa dhammaṃ desenti…pe… parinibbāti anāsavoti. 因为此布施被赞叹为至上，故有偈颂云：“是故智慧人……”。“令多闻者住于此”是指，应当让精通教理的多闻者和通达法义的多闻者住于精舍中。“以及彼等之饮食”是指，凡适合他们的饮食、衣物及床座等坐卧具，皆应布施给那些正直、内心无伪之人。“应布施”即是应存藏。且应以清净喜悦之心，不失内心之净信。因为对于内心清净喜悦之人，他们会为他说法……乃至……他证得无漏的般涅槃。 296. Āviñchanacchiddaṃ āviñchanarajjunti ettha rajju nāma sacepi dīpinaṅguṭṭhena katā hoti, vaṭṭatiyeva; na kāci na vaṭṭati. Tīṇi tāḷānīti tisso kuñcikāyo. Yantakaṃ sūcikanti ettha yaṃ yaṃ jānāti taṃ taṃ yantakaṃ, tassa vivaraṇasūcikañca kātuṃ vaṭṭati. Vedikāvātapānaṃ nāma cetiye vedikāsadisaṃ. Jālavātapānaṃ nāma jālakabaddhaṃ. Salākavātapānaṃ nāma thambhakavātapānaṃ. Cakkalikanti ettha coḷakapādapuñchanaṃ bandhituṃ anujānāmīti attho. Vātapānabhisīti vātapānappamāṇena bhisiṃ katvā bandhituṃ anujānāmīti attho. Miḍḍhinti miḍḍhakaṃ. Bidalamañcakanti vettamañcaṃ; veḷuvilīvehi vā vītaṃ. 296. “拉绳孔与拉绳”(āviñchanacchiddaṃ āviñchanarajju)：此处的绳，即使是用豹尾制成的，也是允许的；没有不被允许的。“三把锁”(tīṇi tāḷāni)是指三把钥匙(kuñcikāyo)。“机关与钥匙”(yantakaṃ sūcikaṃ)：此处，凡是人们所知的机关，即是机关(yantaka)，也允许制作开启它的钥匙。“栏楯窗”(vedikāvātapānaṃ)是指如塔(cetiya)上栏楯那样的窗。“网格窗”(jālavātapānaṃ)是指用网格绑缚的窗。“竖栏窗”(salākavātapānaṃ)是指有小柱的窗。“环形脚垫”(cakkalika)：在此处的含义是“我允许绑缚以碎布制成的擦脚物”。“窗垫”(vātapānabhisī)：在此处的含义是“我允许制作与窗户同等大小的垫子并绑缚它”。“小凳”(miḍḍhi)：即小凳(miḍḍhaka)。“篾床”(bidalamañcaka)：是指藤床(vettamañca)，或用竹篾编织的床。 297. Āsandikoti caturassapīṭhaṃ vuccati. Uccakampi āsandikanti vacanato ekatobhāgena dīghapīṭhameva hi aṭṭhaṅgulapādakaṃ vaṭṭati, caturassaāsandiko pana pamāṇātikkantopi vaṭṭatīti veditabbo. Sattaṅgo nāma tīsu disāsu apassayaṃ katvā katamañco, ayampi pamāṇātikkanto vaṭṭati. Bhaddapīṭhanti vettamayaṃ pīṭhaṃ vuccati. Pīṭhikāti pilotikābaddhapīṭhameva. Eḷakapādapīṭhaṃ nāma dārupaṭṭikāya upari pāde ṭhapetvā bhojanaphalakaṃ viya katapīṭhaṃ vuccati. Āmalakavaṭṭikapīṭhaṃ nāma āmalakākārena yojitaṃ bahupādakapīṭhaṃ. Imāni tāva pāḷiyaṃ āgatapīṭhāni. Dārumayaṃ pana sabbaṃ pīṭhaṃ vaṭṭatīti ayamettha vinicchayo. Kocchanti usiramayaṃ vā muñjapabbajamayaṃ vā. 297. “高脚凳”(āsandika)是指方形凳(caturassapīṭha)。关于“高的高脚凳”(uccakampi āsandika)，诚然，只有长形（即仅一边较长）且凳脚为八指高的凳子方为允许；但当知，方形的高脚凳即使超出尺寸也是允许的。“七支床”(sattaṅga)是指在三面设有靠背的床，这种床即使超出尺寸也是允许的。“吉祥凳”(bhaddapīṭha)是指藤制凳。“小凳”(pīṭhikā)是指仅用布绑缚的凳子。“羊足凳”(eḷakapādapīṭha)是指在木板上安装凳脚，做得像餐板一样的凳子。“余甘子圆凳”(āmalakavaṭṭikapīṭha)是指用许多凳脚组合成余甘子形状的凳子。以上是圣典(pāḷi)中所出现的凳子。于此的断定是：任何木制凳子都是允许的。“草垫”(koccha)是指用香根草(usira)或文伽草(muñja)、芭茅草(pabbaja)所制成者。 Aṭṭhaṅgulaparamaṃ mañcapaṭipādakanti ettha manussānaṃ pamāṇaṅgulameva aṭṭhaṅgulaṃ. Cimilikā nāma parikammakatāya bhūmiyā chavisaṃrakkhaṇatthāya attharaṇaṃ vuccati. Rukkhatūlanti simbalirukkhādīnaṃ yesaṃ kesañci rukkhānaṃ tūlaṃ. Latātūlanti khīravalliādīnaṃ yāsaṃ kāsañci vallīnaṃ tūlaṃ. Poṭakitūlanti poṭakitiṇādīnaṃ yesaṃ kesañci tiṇajātikānaṃ antamaso ucchunaḷādīnampi tūlaṃ. Etehi tīhi sabbabhūtagāmā saṅgahitā honti. Rukkhavallitiṇajātiyo hi muñcitvā añño bhūtagāmo nāma natthi, tasmā yassa kassaci bhūtagāmassa tūlaṃ bimbohane [Pg.60] vaṭṭati, bhisiṃ pana pāpuṇitvā sabbampetaṃ akappiyatūlanti vuccati. Na kevalañca bimbohane etaṃ tūlameva, haṃsamorādīnaṃ sabbasakuṇānaṃ sīhādīnaṃ sabbacatuppadānañca lomampi vaṭṭati. Piyaṅgupupphabakuḷapupphādi pana yaṃkiñci pupphaṃ na vaṭṭati. Tamālapattaṃ suddhameva na vaṭṭati, missakaṃ pana vaṭṭati. Bhisīnaṃ anuññātaṃ pañcavidhaṃ uṇṇāditūlampi vaṭṭati. “床脚最高八指”（aṭṭhaṅgulaparamaṃ mañcapaṭipādakaṃ），此处的八指是以人的标准手指为量。所谓的“地衬”（cimilikā），是为了保护已平整的地面而铺设的铺垫物。“树棉”（rukkhatūla）是指木棉树（simbali）等任何树木的填充物。“藤棉”（latātūla）是指乳藤（khīravalli）等任何藤本植物的填充物。“草棉”（poṭakitūla）是指香茅（poṭakitiṇa）等任何草类，乃至甘蔗（ucchu）、芦苇（naḷa）等的填充物。这三者已含摄一切植物（bhūtagāma）。因为除了树木、藤蔓、草类之外，别无其他所谓的植物，所以任何植物的填充物都适用于枕垫（bimbohana）；但若用于床垫（bhisi），则这一切都被称为不适宜的填充物（akappiyatūla）。不仅这些填充物，天鹅（haṃsa）、孔雀（mora）等一切鸟类的羽毛，狮子（sīha）等一切四足兽的毛，也适用于枕垫。但像青葙（piyaṅgu）花、婆俱罗（bakula）花等任何花卉，则不适用。纯粹的琼楼（tamāla）叶不适用，但混合的则适用。为床垫所允许的五种以羊毛（uṇṇā）等开头的填充物，也适用于枕垫。 Addhakāyikānīti upaḍḍhakāyappamāṇāni, yesu kaṭito paṭṭhāya yāva sīsaṃ upadahanti. Sīsappamāṇaṃ nāma yassa vitthārato tīsu kaṇṇesu dvinnaṃ kaṇṇānaṃ antaraṃ minīyamānaṃ vidatthi ceva caturaṅgulañca hoti, majjhaṭṭhānaṃ muṭṭhiratanaṃ hoti. Dīghato pana diyaḍḍharatanaṃ vā dviratanaṃ vāti kurundiyaṃ vuttaṃ. Ayaṃ sīsappamāṇassa ukkaṭṭhaparicchedo. Ito uddhaṃ na vaṭṭati, heṭṭhā pana vaṭṭati. Agilānassa sīsupadhānañca pādupadhānañcāti dvayameva vaṭṭati. Gilānassa bimbohanāni santharitvā upari paccattharaṇaṃ katvā nipajjitumpi vaṭṭati. ‘‘Yāni pana bhisīnaṃ anuññātāni pañca kappiyatūlāni, tehi bimbohanaṃ mahantampi vaṭṭatī’’ti phussadevatthero āha. Vinayadharaupatissatthero pana ‘‘bimbohanaṃ karissāmī’ti kappiyatūlaṃ vā akappiyatūlaṃ vā pakkhipitvā karontassa pamāṇameva vaṭṭatī’’ti āha. “半身枕”(addhakāyika)，是指半身大小的枕头，人们从腰部一直垫到头部。所谓头枕的尺寸，其宽度，于三隅中，两隅之间距为一张手(vidatthi)又四指，中间部分为一拳肘(muṭṭhiratana)。至于长度，《古仑谛》(Kurundī)中说是一肘半或二肘。这是头枕尺寸的最高限制。超过此则不适宜，低于此则适宜。对无病者，仅适宜使用头枕和足枕(pādupadhāna)这两种。对病者，铺设枕头，并在上面加铺覆垫(paccattharaṇa)后躺卧也适宜。“然而，对于坐垫(bhisi)所允许的五种适宜棉絮(kappiyatūla)，用它们制作的枕头，即使大的也适宜”，这是普萨迭瓦(Phussadeva)长老所说。而持律者伍巴谛萨(Upatissa)长老则说：“‘我将制作枕头’，当放入适宜棉絮或不适宜棉絮制作时，仅有符合尺寸的才适宜。” Pañca bhisiyoti pañcahi uṇṇādīhi pūritabhisiyo. Tūlagaṇanāya hi etāsaṃ gaṇanā vuttā. Tattha uṇṇaggahaṇena na kevalaṃ eḷakalomameva gahitaṃ, ṭhapetvā manussalomaṃ yaṃkiñci kappiyākappiyamaṃsajātīnaṃ pakkhicatuppadānaṃ lomaṃ, sabbaṃ idha uṇṇaggahaṇeneva gahitaṃ. Tasmā channaṃ cīvarānaṃ channaṃ anulomacīvarānañca aññatarena bhisicchaviṃ katvā taṃ sabbaṃ pakkhipitvā bhisiṃ kātuṃ vaṭṭati. Eḷakalomāni pana apakkhipitvā kambalameva catugguṇaṃ vā pañcaguṇaṃ vā pakkhipitvā katāpi uṇṇabhisisaṅkhyameva gacchati. “五种坐垫”(pañca bhisiyo)，是指用羊毛(uṇṇa)等五种填充物填满的坐垫。其数量确实是依棉絮(tūla)的种类而说。于此，“羊毛”一词所含摄者，不仅是绵羊毛(eḷakaloma)；除人毛外，任何肉可食或不可食的鸟类和四足兽的毛，在此处都由“羊毛”一词所含摄。因此，用六种衣(cīvara)或六种随顺衣(anulomacīvara)中的任何一种制作坐垫套(bhisicchavi)，将所有这些毛放入其中来制作坐垫，是适宜的。此外，即使不放入绵羊毛，只放入四叠或五叠的毛毯(kambala)制作的坐垫，也归入羊毛坐垫(uṇṇabhisi)一类。 Coḷabhisiādīsu yaṃkiñci navacoḷaṃ vā purāṇacoḷaṃ vā saṃharitvā vā anto pakkhipitvā vā katā coḷabhisi, yaṃkiñci vākaṃ pakkhipitvā katā vākabhisi, yaṃkiñci tiṇaṃ pakkhipitvā katā tiṇabhisi, aññatra suddhatamālapattaṃ yaṃkiñci paṇṇaṃ pakkhipitvā katā paṇṇabhisīti veditabbā. Tamālapattaṃ pana aññena missameva vaṭṭati, suddhaṃ na vaṭṭati. Bhisiyā pamāṇaniyamo [Pg.61] natthi, mañcabhisi pīṭhabhisi bhūmattharaṇabhisi caṅkamanabhisi pādapuñchanabhisīti etāsaṃ anurūpato sallakkhetvā attano rucivasena pamāṇaṃ kātabbaṃ. Yaṃ panetaṃ uṇṇādipañcavidhatūlampi bhisiyaṃ vaṭṭati, taṃ ‘‘masūrakepi vaṭṭatī’’ti kurundiyaṃ vuttaṃ. Etena masūrakaṃ paribhuñjituṃ vaṭṭatīti siddhaṃ hoti. 关于布垫（coḷabhisi）等，当知：凡是折叠或置入新布或旧布所制成者，是为布垫；凡是置入任何树皮纤维所制成者，是为树皮纤维垫（vākabhisi）；凡是置入任何草所制成者，是为草垫（tiṇabhisi）；除纯多摩罗叶（tamālapatta）外，凡是置入任何叶子所制成者，是为叶垫（paṇṇabhisi）。又，多摩罗叶须与其他叶子混合方为允许，纯者则不许。垫子无尺寸规定，床垫、椅垫、地铺垫、经行垫、拭脚垫等，应随其用途，按己所好而定其尺寸。至于羊毛等五种棉絮亦适用于垫子，对此，《古仑谛》中说：“亦适用于皮革垫（masūraka）。”由此可证，使用皮革垫是允许的。 Mañcabhisiṃ pīṭhe santharantīti mañcabhisiṃ pīṭhe attharanti; attharaṇatthāya harantīti yujjati. Ullokaṃ akaritvāti heṭṭhā cimilikaṃ adatvā. Phositunti rajanena vā haliddiyā vā upari phusitāni dātuṃ. Bhattikammanti bhisicchaviyā upari bhattikammaṃ. Hatthabhattinti pañcaṅgulibhattiṃ. “将床垫铺在椅子上”（Mañcabhisiṃ pīṭhe santharantīti），意即在椅子上铺展床垫；释为“为了铺展而携带”亦通。“未作衬垫”（ullokaṃ akaritvāti），意即下方未放置地衬（cimilika）。“予以点缀”（phositunti），意即用染料或姜黄在上面点染。“图案装饰”（bhattikammanti），意即在垫套上的图案装饰。“手形图案”（hatthabhattinti），意即五指图案。 298. Ikkāsanti rukkhaniyyāsaṃ vā silesaṃ vā. Piṭṭhamaddanti piṭṭhakhaliṃ. Kuṇḍakamattikanti kuṇḍakamissakamattikaṃ. Sāsapakuṭṭanti sāsapapiṭṭhaṃ. Sitthatelakanti vilīnamadhusitthakaṃ. Accussannaṃ hotīti bindu bindu hutvā tiṭṭhati. Paccuddharitunti puñchituṃ. Gaṇḍumattikanti gaṇḍuppādagūthamattikaṃ. Kasāvanti āmalakaharītakānaṃ kasāvaṃ. 298. “树胶”（ikkāsanti），意即树脂或黏胶。“面糊”（piṭṭhamaddanti），意即淀粉糊。“碎米细土”（kuṇḍakamattikanti），意即混有碎米的细土。“芥末粉”（sāsapakuṭṭanti），意即磨碎的芥末。“蜡油”（sitthatelakanti），意即融化的蜂蜡。“过于凸起”（accussannaṃ hotīti），意即凝结成珠状而立。“刮除”（paccuddharitunti），意即擦拭。“蚯蚓土”（gaṇḍumattikanti），意即蚯蚓粪土。“涩汁”（kasāvanti），意即庵摩罗果（āmalaka）与诃梨勒果（harītaka）的涩汁。 299. Na bhikkhave paṭibhānacittanti ettha na kevalaṃ itthipurisarūpameva, tiracchānarūpampi antamaso gaṇḍuppādarūpampi bhikkhuno sayaṃ kātuṃ vā ‘‘karohī’’ti vattuṃ vā na vaṭṭati, ‘‘upāsaka dvārapālaṃ karohī’’ti vattumpi na labbhati. Jātakapakaraṇaasadisadānādīni pana pasādanīyāni nibbidāpaṭisaṃyuttāni vā vatthūni parehi kārāpetuṃ labbhati. Mālākammādīni sayampi kātuṃ labbhati. 299. “诸比丘，不应制作图像（paṭibhānacitta）”，此处不仅指男女的形象，也包括畜生的形象，乃至蚯蚓（gaṇḍuppāda）的形象，比丘自己制作，或说‘你做’，都是不恰当的；说‘优婆塞，请制作门卫’也是不被允许的。但可以请他人制作能引人净信或与厌离相应的故事图像，如本生（Jātaka）、无双布施（Asadisadāna）等。花环制作等，自己也可以做。 300. Aḷakamandāti ekaṅgaṇā manussābhikiṇṇā. Tayo gabbheti ettha sivikāgabbhoti caturassagabbho. Nāḷikāgabbhoti vitthārato diguṇatiguṇāyāmo dīghagabbho. Hammiyagabbhoti ākāsatale kūṭāgāragabbho vā muṇḍacchadanagabbho vā. 300. “阿罗迦曼陀（Aḷakamandā）”是指单一庭院，人群拥挤。“三种内室（gabbha）”中：“轿形内室（sivikāgabbha）”是方形内室；“管形内室（nāḷikāgabbha）”是长度为宽度两倍或三倍的长形内室；“楼阁内室（hammiyagabbha）”是在空中的尖顶阁楼内室或平顶内室。 Kalaṅkapādakanti rukkhaṃ vijjhitvā tattha khāṇuke ākoṭetvā kataṃ, taṃ āharimaṃ bhittipādaṃ jiṇṇakuṭṭapādassa upatthambhanatthaṃ bhūmiyaṃ patiṭṭhāpetuṃ anujānāmīti [Pg.62] attho. Parittāṇakiṭikanti vassaparittāṇatthaṃ kiṭikaṃ. Uddasudhanti vacchakagomayena ceva chārikāya ca saddhiṃ madditamattikaṃ. “墙脚支撑（kalaṅkapādaka）”是指凿穿树木后在那里敲入木桩做成的。其义为：“我允许将那可移动的墙脚（āharimaṃ bhittipādaṃ）安置在地上，以支撑旧墙的墙脚。”“防雨遮板（parittāṇakiṭika）”是指为防护雨水而设的遮板。“涂泥（uddasudha）”是指用小牛粪和灰烬一起揉和的细土。 Āḷindo nāma pamukhaṃ vuccati. Paghanaṃ nāma yaṃ nikkhamantā ca pavisantā ca pādehi hananti, tassa vihāradvāre ubhato kuṭṭaṃ nīharitvā katapadesassetaṃ adhivacanaṃ, ‘‘paghāna’’ntipi vuccati. Pakuṭṭanti majjhe gabbhassa samantā pariyāgāro vuccati. ‘‘Pakuṭa’’ntipi pāṭho. Osārakanti anāḷindake vihāre vaṃsaṃ datvā tato daṇḍake osāretvā katachadanapamukhaṃ. Saṃsāraṇakiṭiko nāma cakkalayutto kiṭiko. 所谓的“门廊（āḷinda）”，即是前廊。所谓的“门槛区（paghana）”，是指人们出入时用脚碰到的地方，它是为精舍门两侧伸出的墙所造区域的名称，也作“paghāna”。所谓的“回廊（pakuṭṭa）”，是指内室中央四周的走廊，也作“pakuṭa”。所谓的“外廊（osāraka）”，是指在没有门廊的精舍，架上横梁，再从其上伸出椽子做成的带顶盖的前廊。所谓的“移动遮板（saṃsaraṇakiṭiko）”，是指装有轮子的遮板。 301. Pānīyabhājananti pivantānaṃ pānīyadānabhājanaṃ. Uḷuṅko ca thālakañca pānīyasaṅkhassa anulomāni. 301. 所谓的“饮水器（pānīyabhājana）”，是为饮者提供饮用水的容器。水勺（uḷuṅka）和杯（thālaka）是与饮水螺（pānīyasaṅkha）相随顺的器具。 303. Apesīti dīghadārumhi khāṇuke pavesetvā kaṇṭakasākhāhi vinandhitvā kataṃ dvārathakanakaṃ. Palighoti gāmadvāresu viya cakkayuttaṃ dvārathakanakaṃ. 303. 所谓的“棘栅（apesi）”，是在长木中插入木桩，再用带刺的树枝绑缚而成的门扇。所谓的“门栏（paligha）”，是像村门口那样装有轮子的门扇。 305. Assatarīhi yuttā rathā assatarīrathā. Āmuttamaṇikuṇḍalāti āmuttamaṇikuṇḍalāni. 305. 用骡子套的车是“骡车（assatarīratha）”。“佩戴着珠宝耳环（āmuttamaṇikuṇḍalā）”，即是已佩戴的珠宝耳环。 Parinibbutoti kilesaparinibbānena parinibbuto. Sītibhūtoti kilesātapābhāvena sītibhūto. Nirūpadhīti kilesupadhiabhāvena nirūpadhīti vuccati. 所谓的“已般涅槃（parinibbuto）”，是指因烦恼的寂灭而般涅槃。所谓的“已清凉（sītibhūto）”，是指因无烦恼之热而清凉。所谓的“无所依（nirūpadhi）”，是指因无烦恼所依而被称为无所依。 Sabbā āsattiyo chetvāti rūpādīsu vā visayesu sabbabhavesu vā patthanāyo chinditvā. Hadaye daranti citte kilesadarathaṃ vinetvā. Veyyāyikanti vayakaraṇaṃ vuccati. “断除一切执着（sabbā āsattiyo chetvā）”，即是斩断对色等境界或对一切有的希求。“拔除心中之苦（hadaye daraṃ）”，即是去除心中的烦恼热恼。所谓的“耗费因（veyyāyika）”，是指导致损耗之事物。 307. Ādeyyavācoti tassa vacanaṃ bahū janā ādiyitabbaṃ sotabbaṃ maññantīti attho. Ārāme akaṃsūti ye sadhanā, te attano dhanena akaṃsu. Ye mandadhanā ceva adhanā ca, tesaṃ dhanaṃ adāsi. Iti so satasahassakahāpaṇe satasahassagghanakañca bhaṇḍaṃ datvā pañcacattālīsayojanike addhāne yojane yojane vihārapatiṭṭhānaṃ katvā sāvatthiṃ agamāsi. 307. “其言可信（ādeyyavāco）”是说，许多人认为他的话值得接受和听取。“他们在园林中建造（ārāme akaṃsu）”是说：富人用自己的钱建造，而对钱少或没钱的人，他就出钱资助。就这样，他布施了十万钱币和价值十万的物品，在四十五由旬的路上，每一由旬建立一处精舍后，便前往舍卫城（Sāvatthī）。 Koṭisantharaṃ [Pg.63] santharāpesīti kahāpaṇakoṭiyā kahāpaṇakoṭiṃ paṭipādetvā santhari. Ye tattha rukkhā vā pokkharaṇiyo vā tesaṃ parikkhepappamāṇaṃ gahetvā aññasmiṃ ṭhāne santharitvā adāsi. Evamassa aṭṭhārasakoṭikaṃ nidhānaṃ parikkhayaṃ agamāsi. “以俱胝铺地”是说，将钱币边缘相接地铺设。对于那里的树木和池塘，他量取其范围，然后在别处铺设钱币后布施。就这样，他的一亿八千万宝藏耗尽了。 Kumārassa etadahosīti gahapatino evaṃ bahudhanaṃ cajantassāpi mukhassa vippasannākāraṃ disvā etaṃ ahosi. Koṭṭhakaṃ māpesīti sattabhūmikaṃ dvārakoṭṭhakapāsādaṃ māpesi. “王子如是思惟”是说：看见那位居士即使舍弃如此多的财富，面容依然清净明朗，王子便这样想。“他建造了门楼”是说：他建造了一座七层的门楼宫殿。 Atha kho anāthapiṇḍiko gahapati jetavane vihāre kārāpesi…pe… maṇḍape kārāpesīti aparāhipi aṭṭhārasahi koṭīhi ete vihārādayo kārāpesi aṭṭhakarīsappamāṇāya bhūmiyā. Vipassissa hi bhagavato punabbasumitto gahapati yojanappamāṇaṃ bhūmiṃ suvaṇṇiṭṭhakāsantharena kiṇitvā vihāraṃ kārāpesi. Sikhissa pana sirivaḍḍho gahapati tigāvutappamāṇaṃ suvaṇṇayaṭṭhisantharena, vessabhussa sotthijo gahapati aḍḍhayojanappamāṇaṃ suvaṇṇaphālasantharena, kakusandhassa pana accuto gahapati gāvutappamāṇaṃ suvaṇṇahatthipadasantharena, koṇāgamanassa uggo gahapati aḍḍhagāvutappamāṇaṃ suvaṇṇiṭṭhakāsantharena, kassapassa sumaṅgalo gahapati vīsatiusabhappamāṇaṃ suvaṇṇakacchapasantharena, amhākaṃ bhagavato sudatto gahapati aṭṭhakarīsappamāṇaṃ bhūmiṃ kahāpaṇasantharena kiṇitvā vihāraṃ kārāpesīti; evaṃ anupubbena parihāyanti sampattiyoti alameva sabbasampattīsu virajjituṃ alaṃ vimuccitunti. 当时，给孤独(Anāthapiṇḍika)居士在祇陀林(Jetavana)建造精舍……乃至建造凉亭，是说他又用了另外一亿八千万，在八羯利沙(karīsa)的土地上建造了这些精舍等。诚然，毗婆尸(Vipassī)世尊时的居士布纳跋苏蜜多(Punabbasumitta)，曾用金砖铺满一由旬的土地后购买并建造精舍；尸弃(Sikhi)世尊时的居士吉祥增(Sirivaḍḍha)，用金杖铺设三伽浮特(gāvuta)的土地；毗舍浮(Vessabhu)世尊时的居士索提迦(Sotthija)，用金犁头铺设半由旬的土地；拘留孙(Kakusandha)世尊时的居士阿丘塔(Accuta)，用金象足迹铺设一伽浮特的土地；拘那含牟尼(Koṇāgamana)世尊时的居士乌伽(Ugga)，用金砖铺设半伽浮特的土地；迦叶(Kassapa)世尊时的居士苏曼伽拉(Sumaṅgala)，用金龟铺设二十乌萨巴(usabha)的土地；而我们世尊时的居士善施(Sudatta)，用钱币铺满八羯利沙的土地后购买并建造精舍。像这样，福德渐次衰减，这足以令人对一切福德感到厌离，足以令人解脱。 308. Khaṇḍanti bhinnokāso. Phullanti phalitokāso. Paṭisaṅkharissatīti pākatikaṃ karissati. Laddhanavakammena pana bhikkhunā vāsipharasunikhādanādīni gahetvā sayaṃ na kātabbaṃ, katākataṃ jānitabbaṃ. 308. “断裂”（khaṇḍa）即破损之处。“开裂”（phulla）即裂开之处。“将修补”（paṭisaṅkharissati）即恢复原状。然而，已领受新工程的比丘，不应自己拿取手斧、斧头、凿子等来做，但应知晓已做和未做之事。 310. Piṭṭhito piṭṭhito gantvāti thero kira gilāne paṭijagganto jiṇṇe vuḍḍhe saṅgaṇhanto sabbapacchato āgacchati. Idamassa cārittaṃ. Tena vuttaṃ – ‘‘piṭṭhito piṭṭhito gantvā’’ti. Aggāsananti therāsanaṃ. Aggodakanti dakkhiṇodakaṃ. Aggapiṇḍanti saṅghattherapiṇḍaṃ. Antarā satthīnaṃ karitvāti catunnaṃ pādānaṃ antare karitvā. 310. “跟随在身后行走”（piṭṭhito piṭṭhito gantvā）是说：据说长老在照顾病人、扶助年老者时，总是走在最后面。这是他的行仪。因此说“跟随在身后行走”。“最上座”（aggāsana）即长老座。“最上水”（aggodaka）即供奉水。“最上食”（aggapiṇḍa）即僧团长老的食物。“置于两股之间”（antarā satthīnaṃ karitvā）即置于（座位的）四足之间。 315. Patiṭṭhāpesīti [Pg.64] aṭṭhārasakoṭipariccāgaṃ katvā patiṭṭhāpesi. Evaṃ sabbāpi catupaṇṇāsakoṭiyo pariccaji. 315. “令其建立”（patiṭṭhāpesi）是说：他作了一亿八千万的布施后，令其建立。像这样，他总共布施了五亿四千万。 Vihārānujānanakathā niṭṭhitā. 允许精舍论终。 Āsanappaṭibāhanādikathā 拒绝座位等论 316. Vippakatabhojanoti antaraghare vā vihāre vā araññe vā yattha katthaci bhuñjamāno bhikkhu aniṭṭhite bhojane na vuṭṭhāpetabbo. Antaraghare pacchā āgatena bhikkhaṃ gahetvā gantabbaṃ. Sace manussā vā bhikkhū vā ‘‘pavisathā’’ti vadanti, ‘‘mayi pavisante bhikkhū uṭṭhahissantī’’ti vattabbaṃ. ‘‘Etha, bhante, āsanaṃ atthī’’ti vuttena pana pavisitabbaṃ. Sace koci kiñci na vadati, āsanasālaṃ gantvā atisamīpaṃ agantvā sabhāgaṭṭhāne ṭhātabbaṃ. Okāse kate ‘‘pavisathā’’ti vuttena pana pavisitabbaṃ. Sace pana yaṃ āsanaṃ tassa pāpuṇāti, tattha abhuñjanto bhikkhu nisinno hoti, taṃ uṭṭhāpetuṃ vaṭṭati. Yāgukhajjakādīsu pana yaṃkiñci pivitvā vā khāditvā vā yāva añño āgacchati, tāva nisinnaṃ rittahatthampi vuṭṭhāpetuṃ na vaṭṭati. Vippakatabhojanoyeva hi so hoti. 316. “食事未毕者”(vippakatabhojana)是说：无论在俗家、寺院或林野中任何地方，正在用餐的比丘，在其食事未终时，不应令其起身。在俗家时，后来的比丘应取了食物后离去。若在家人或比丘们说：‘请进’，应答：‘我进去时，比丘们将会起身。’但若被告知：‘尊者，请来，有座位’，则可以进去。若无人言语，应前往食堂，勿立于过近之处，而应立于相应之处。当获得许可并被告知‘请进’时，则可以进去。然而，若有未在用餐的比丘坐于其应得之座，则可令其起身。至于粥、硬食等，若已饮用或食用任何一样，则在另一份（食物）到来前，即使其空手而坐，亦不应令其起身，因为他确实是食事未毕者。 Sace vuṭṭhāpetīti sace āpattiṃ atikkamitvāpi vuṭṭhāpetiyeva. Pavārito ca hotīti yaṃ so vuṭṭhāpeti, ayañca bhikkhu pavārito ca hoti, tena vattabbo – ‘‘gaccha udakaṃ āharāhī’’ti. Vuḍḍhatarañhi bhikkhuṃ āṇāpetuṃ idameva ekaṃ ṭhānanti. Sace so udakampi na āharati, tato yañca navakatarena kattabbaṃ, taṃ dassento ‘‘sādhukaṃ sitthānī’’tiādimāha. “若令其起身”是说：即便违犯过失，仍坚持令其起身。“而彼已满足”是说：他所令起身的那位比丘，若这位比丘已满足（食事已毕），则彼（被令起身者）可以吩咐道：‘去取水来。’此确实是唯一可以命令更年长比丘的场合。若彼连水亦不取来，尔时，为示新学比丘应做之事，（世尊）便说了‘应善收饭粒’等语。 Gilānassa patirūpaṃ seyyanti ettha yo kāsabhagandarātisārādīhi gilāno hoti, kheḷamallakavaccakapālādīni ṭhapetabbāni honti. Kuṭṭhi vā hoti, senāsanaṃ dūseti; evarūpassa heṭṭhāpāsādapaṇṇasālādīsu aññataraṃ ekamantaṃ senāsanaṃ dātabbaṃ. Yasmiṃ vasante senāsanaṃ na dussati, tassa varaseyyāpi dātabbāva. Yopi sinehapānavirecananatthukammādīsu yaṃkiñci bhesajjaṃ karoti, sabbo so gilānoyeva, tassāpi sallakkhetvā patirūpaṃ senāsanaṃ dātabbaṃ. Lesakappenāti appakena sīsābādhādimattena. Bhikkhū gaṇetvāti ‘‘ettakā nāma bhikkhū’’ti vihāre bhikkhūnaṃ paricchedaṃ ñatvā. “病者之适宜住处”，此处谓：若有比丘患咳嗽、痔漏、腹泻等病，需为其放置痰盂、便器等。或患麻风病而污损住处者，应于楼阁下层或叶茅屋等处，另予一僻静住处。若其居住时，不污损住处，则上等住处亦应给予。又，若有比丘正行饮油、服泻药、鼻灌药等任何疗法，彼等皆为病者，亦应审视后，给予适宜住处。“以些微因缘”者，谓仅有头痛等轻微小病。“计算比丘后”者，谓知晓寺院中“有如是数量的比丘”，从而确定比丘之数后。 Āsanappaṭibāhanādikathā niṭṭhitā. 妨碍座位等论终。 Senāsanaggāhakathā 受住处论 318. Seyyāti [Pg.65] mañcaṭṭhānāni vuccanti. Seyyaggenāti seyyāparicchedena, vassūpanāyikadivase kālaṃ ghosetvā ekamañcaṭṭhānaṃ ekassa bhikkhuno gāhetuṃ anujānāmīti attho. Seyyaggena gāhentāti seyyāparicchedena gāhiyamānā. Seyyā ussārayiṃsūti mañcaṭṭhānāni atirekāni ahesuṃ. Vihāraggādīsupi eseva nayo. Anubhāganti puna aparampi bhāgaṃ dātuṃ. Atimandesu hi bhikkhūsu ekekassa bhikkhuno dve tīṇi pariveṇāni dātabbāni. Na akāmā dātabboti anicchāya na dātabbo. Tattha vassūpanāyikadivase gahite anubhāge pacchā āgatānaṃ na attano aruciyā so anubhāgo dātabbo. Sace pana yena gahito, so ca attano ruciyā taṃ anubhāgaṃ vā paṭhamabhāgaṃ vā deti, vaṭṭati. 318. “卧具”，谓床座之处所。“以卧具为首”者，谓以卧具为划分；其义为：于入雨安居日宣告时间后，允许一比丘受取一床座之处所。“以卧具为首而受”者，谓以卧具为划分而被受取。“卧具有余”者，谓床座之处所有剩余。于受取寺院等事，亦同此理。“再分”者，谓再给另一份。若比丘甚少，应予每位比丘二或三独住处。“不应不欲而与”者，谓不应违其意愿而给。此处，于入雨安居日已受取之再分，不应因己不乐而给予后来者。然若受取者，依己所乐，将该再分或初分给予他人，则为可行。 Nissīme ṭhitassāti upacārasīmato bahi ṭhitassa. Anto upacārasīmāya pana dūre ṭhitassāpi labbhatiyeva. Senāsanaṃ gahetvāti vassūpanāyikadivase gahetvā. Sabbakālaṃ paṭibāhantīti catumāsaccayena utukālepi paṭibāhanti. Tīsu senāsanaggāhesu purimako ca pacchimako cāti ime dve gāhā thāvarā. “住于界外”是指住在近住区界之外。然而，在近住区界之内，即使住得远也同样可以获得。“已接受住所”是指在入雨安居之日接受。“常时拒绝”是指过了四个月，在其他时节也拒绝。在三种接受住所中，第一种和最后一种是确定的。 Antarāmuttake ayaṃ vinicchayo – ekasmiṃ vihāre mahālābhasenāsanaṃ hoti. Senāsanasāmikā vassūpagataṃ bhikkhuṃ sabbapaccayehi sakkaccaṃ upaṭṭhahitvā pavāretvā gamanakāle bahuṃ samaṇaparikkhāraṃ denti. Mahātherā dūratopi āgantvā vassūpanāyikadivase taṃ gahetvā phāsuṃ vasitvā vutthavassā lābhaṃ gaṇhitvā pakkamanti. Āvāsikā ‘‘mayaṃ etthuppannaṃ lābhaṃ na labhāma, niccaṃ āgantukamahātherāva labhanti, teyeva naṃ āgantvā paṭijaggissantī’’ti palujjantampi na olokenti. Bhagavā tassa paṭijagganatthaṃ ‘‘aparajjugatāya pavāraṇāya āyatiṃ vassāvāsatthāya antarāmuttako gāhetabbo’’ti āha. 关于中间空置住所(antarāmuttaka)的裁决是这样的：在一座寺院中，有带来丰厚利养的住所。住所的施主们恭敬地以一切所需供养前来安居的比丘，并在自恣后他们离开时给予大量的沙门资具。大长老们甚至从远方赶来，在入雨安居之日就接受这些住所，舒适地度过雨季，出雨安居后获得利养便离开。常住比丘们说：“我们得不到这里产生的利养，总是外来的大长老们获得，那就让他们来照管它吧。”于是即使住所破败了也不去照看。为此，世尊为了照管该住所而说：“为了未来的雨安居，应在自恣日的次日接受中间空置的住所。” Taṃ gāhentena saṅghatthero vattabbo – ‘‘bhante antarāmuttakasenāsanaṃ gaṇhathā’’ti. Sace gaṇhāti, dātabbaṃ; no ce eteneva upāyena anutheraṃ ādiṃ katvā yo gaṇhāti, tassa antamaso sāmaṇerassāpi dātabbaṃ. Tena taṃ senāsanaṃ aṭṭhamāse paṭijaggitabbaṃ. Chadanabhittibhūmīsu [Pg.66] yaṃ kiñci khaṇḍaṃ vā phullaṃ vā hoti, taṃ sabbaṃ paṭisaṅkharitabbaṃ. Uddesaparipucchādīhi divasaṃ khepetvā rattiṃ tattha vasitumpi vaṭṭati. Rattiṃ pariveṇe vasitvā tattha divasaṃ khepetumpi vaṭṭati. Rattindivaṃ tattheva vasitumpi vaṭṭati. Utukāle āgatānaṃ vuḍḍhānaṃ na paṭibāhitabbaṃ. Vassūpanāyikadivase pana sampatte sace saṅghatthero ‘‘mayhaṃ idaṃ senāsanaṃ dethā’’ti vadati, na labhati. ‘‘Bhante, idaṃ antarāmuttakaṃ gahetvā aṭṭhamāse ekena bhikkhunā paṭijaggita’’nti vatvā na dātabbaṃ. Aṭṭhamāse paṭijaggakabhikkhusseva gahitaṃ hoti. 分配者应当请僧团上座：“尊者，请纳受此雨安居期外住所(antarāmuttakasenāsana)。”如果他纳受，就应给予；如果不纳受，则用同样的方法，从次长老开始，直到有人纳受，乃至最后是沙弥，也应给予。纳受者应当照看该住所八个月。屋顶、墙壁、地面若有任何破损或开裂，都应当全部修补。可以用诵读、请教等方式度过白天，晚上也可以在那里居住。也可以晚上在自己的住处居住，白天在那里度过。日夜都可以在那里居住。对于在适宜季节前来的年长比丘，不应拒绝。然而，在入雨安居之日到来时，如果僧团上座说：“请把这住所给我”，他不能得到。应当说：“尊者，此雨安居期外住所已被一位比丘纳受并照看了八个月”，而不给予。此住所即为照看了八个月的比丘所纳受。 Yasmiṃ pana senāsane ekasaṃvacchare dvikkhattuṃ paccaye denti chamāsaccayena chamāsaccayena, taṃ antarāmuttakaṃ na gāhetabbaṃ. Yasmiṃ vā tikkhattuṃ denti catumāsaccayena catumāsaccayena, yasmiṃ vā catukkhattuṃ denti temāsaccayena temāsaccayena, taṃ antarāmuttakaṃ na gāhetabbaṃ. Paccayeneva hi taṃ paṭijagganaṃ labhissati. Yasmiṃ pana ekasaṃvacchare sakideva bahupaccaye denti, etaṃ antarāmuttakaṃ gāhetabbanti. Ayaṃ tāva antovasse vassūpanāyikadivasena pāḷiyaṃ āgatasenāsanaggāhakathā. 又，于某住所，若于一年中每隔六个月布施资具两次，则不应将其分配为雨安居期外住所。若每隔四个月布施三次，或每隔三个月布施四次，亦不应将其分配为雨安居期外住所。因为该住所仅凭资具即可获得维护。又，若于一年中仅一次布施众多资具，此等住所则应分配为雨安居期外住所。此即是圣典中所载，关于在雨安居期内于入雨安居之日领受住所之论述。 Ayaṃ pana senāsanaggāho nāma duvidho hoti – utukāle ca vassāvāse ca. Tattha utukāle tāva keci āgantukā bhikkhū purebhattaṃ āgacchanti, keci pacchābhattaṃ paṭhamayāmaṃ vā majjhimayāmaṃ vā pacchimayāmaṃ vā ye yadā āgacchanti, tesaṃ tadāva bhikkhū uṭṭhāpetvā senāsanaṃ dātabbaṃ. Akālo nāma natthi. Senāsanapaññāpakena pana paṇḍitena bhavitabbaṃ, ekaṃ vā dve vā mañcaṭṭhānāni ṭhapetabbāni. Sace vikāle eko vā dve vā therā āgacchanti, te vattabbā – ‘‘bhante, ādito paṭṭhāya vuṭṭhāpiyamāne sabbepi bhikkhū ubbhaṇḍikā bhavissanti, tumhe amhākaṃ vasanaṭṭhāneyeva vasathā’’ti. 此分配住所之事，有两种：即于时节（utukāla）与于雨安居时。其中，于时节，有客比丘于食前到来，亦有于食后、初夜、中夜或后夜到来者。他们无论何时到来，都应立即让（已住的）比丘起来，将住处给予他们，没有所谓的非时。然负责安排住所者应是智者，当预留一、二床座。若于非时有一、二位长老到来，应如是告言：“尊者，若从头开始令诸比丘起身，则所有比丘都将收拾行囊，请您们就在我们的住处安住吧。” Bahūsu pana āgatesu vuṭṭhāpetvā paṭipāṭiyā dātabbaṃ. Sace ekekaṃ pariveṇaṃ pahoti, ekekaṃ pariveṇaṃ dātabbaṃ. Tattha aggisāladīghasālamaṇḍalamālādayo sabbepi tasseva pāpuṇanti. Evaṃ appahonte pāsādaggena dātabbaṃ. Pāsādesu appahontesu ovarakaggena dātabbaṃ. Ovarakesu [Pg.67] appahontesu seyyaggena dātabbaṃ. Seyyaggesu appahontesu mañcaṭṭhānena dātabbaṃ. Mañcaṭṭhāne appahonte ekapīṭhakaṭṭhānavasena dātabbaṃ. Bhikkhuno pana ṭhitokāsamattaṃ na gāhetabbaṃ. Etañhi senāsanaṃ nāma na hoti. Pīṭhakaṭṭhāne pana appahonte ekaṃ mañcaṭṭhānaṃ vā pīṭhakaṭṭhānaṃ vā vārena vārena gahetvā ‘‘bhante, vissamathā’’ti tiṇṇaṃ janānaṃ dātabbaṃ, na hi sakkā sītasamaye sabbarattiṃ ajjhokāse vasituṃ. Mahātherena paṭhamayāmaṃ vissamitvā nikkhamitvā dutiyattherassa vattabbaṃ – ‘‘āvuso, idha pavisāhī’’ti. Sace mahāthero niddāgaruko hoti, kālaṃ na jānāti, ukkāsitvā dvāraṃ ākoṭetvā ‘‘bhante, kālo jāto, sītaṃ anudahatī’’ti vattabbaṃ. Tena nikkhamitvā okāso dātabbo, adātuṃ na labhati. Dutiyattherenapi majjhimayāmaṃ vissamitvā purimanayeneva itarassa dātabbaṃ. Niddāgaruko vuttanayeneva vuṭṭhāpetabbo. Evaṃ ekarattiṃ ekamañcaṭṭhānaṃ tiṇṇaṃ dātabbaṃ. Jambudīpe pana ekacce bhikkhū ‘‘senāsanaṃ nāma mañcaṭṭhānaṃ vā pīṭhaṭṭhānaṃ vā kiñcideva kassaci sappāyaṃ hoti, kassaci asappāya’’nti āgantukā hontu vā mā vā, devasikaṃ senāsanaṃ gāhenti. Ayaṃ utukāle senāsanaggāho nāma. 再者，当有众多比丘到来时，应让先到的年少比丘起来，按顺序分配（卧坐具）。如果每个独住处都足够，则应分配每人一个独住处。在那里，火堂、长廊、圆厅等所有（建筑）都归属于他。若（独住处）不足，则应按楼阁来分配。若楼阁不足，则应按房间来分配。若房间不足，则应按卧具来分配。若卧具不足，则应按床位来分配。若床位不足，则应按座位来分配。但是，不可只分配给比丘一个站立的空间，因为这不被称为卧坐具。再者，若座位不足，则应将一个床位或一个座位，轮流分配给三个人，并说：“尊者们，请休息。”因为在寒冷时节，实在无法整夜在露地住宿。大长老应在初夜休息后出来，对第二位长老说：“贤友，请到这里来。”如果大长老贪睡而不知时间，（他人）应咳嗽并敲门说：“尊者，时间到了，天气寒冷逼人。”他应出来让出地方，不能拒绝。第二位长老也在中夜休息后，依前例让给另一人。贪睡者也应依所说的方法让他起来。如此，在一夜中，一个床位应分配给三个人。再者，在瞻部洲，有些比丘认为：“所谓的卧坐具，无论是床位还是座位，对某些人适宜，对某些人不适宜。”因此无论有无客比丘，他们都每日领取卧坐具。这被称为“在适宜的季节领取卧坐具”。 Vassāvāse pana atthi āgantukavattaṃ, atthi āvāsikavattaṃ, āgantukena tāva sakaṭṭhānaṃ muñcitvā aññattha gantvā vasitukāmena vassūpanāyikadivasameva tattha na gantabbaṃ. Vasanaṭṭhānaṃ vā hi tatra sambādhaṃ bhaveyya, bhikkhācāro vā na sampajjeyya, tena na phāsuṃ vihareyya. Tasmā ‘‘idāni māsamattena vassūpanāyikā bhavissatī’’ti taṃ vihāraṃ pavisitabbaṃ. Tattha māsamattaṃ vasanto sace uddesatthiko uddesasampattiṃ sallakkhetvā, sace kammaṭṭhāniko kammaṭṭhānasappāyataṃ sallakkhetvā, sace paccayatthiko paccayalābhaṃ sallakkhetvā antovasse sukhaṃ vasissati. 再者，于雨安居时，有客居者之务，亦有常住者之务。首先，欲舍己处、前往他处而住的客比丘，不应仅在入雨安居之日才前往彼处。因为在彼处，住处或会狭隘，或乞食不得圆满，因此无法安乐而住。是故，当“如今再过一月即是入雨安居”时，即应进入该寺院。在那里住一个月左右，若是为求教诵者，便考察教诵之圆满；若是业处者，便考察业处之适宜；若是为求资具者，便考察资具之获得，如此，他将于雨安居内安乐而住。 Sakaṭṭhānato ca tattha gacchantena na gocaragāmo ghaṭṭetabbo, na tattha manussā vattabbā – ‘‘tumhe nissāya salākabhattādīni vā yāgukhajjakādīni vā vassāvāsikaṃ vā natthi, ayaṃ cetiyassa parikkhāro, ayaṃ uposathāgārassa, idaṃ tāḷañceva sūci ca sampaṭicchatha tumhākaṃ vihāra’’nti. Senāsanaṃ pana jaggitvā dārubhaṇḍamattikābhaṇḍāni paṭisāmetvā gamiyavattaṃ pūretvā gantabbaṃ. Evaṃ gacchantenāpi daharehi pattacīvarabhaṇḍikāyo ukkhipāpetvā [Pg.68] telanāḷikattaradaṇḍādīni gāhāpetvā chattaṃ paggayha attānaṃ dassentena gāmadvāreneva na gantabbaṃ, paṭicchannena aṭavimaggena gantabbaṃ. Aṭavimagge asati gumbādīni maddantena na gantabbaṃ, gamiyavattaṃ pana pūretvā vitakkaṃ chinditvā suddhacittena gamanavatteneva gantabbaṃ. Sace pana gāmadvārena maggo hoti, gacchantañca naṃ saparivāraṃ disvā manussā ‘‘amhākaṃ thero viyā’’ti upadhāvitvā ‘‘kuhiṃ, bhante, sabbaparikkhāre gahetvā gacchathā’’ti vadanti, tesu ce eko evaṃ vadati – ‘‘vassūpanāyikakālo nāmāyaṃ, yattha antovasse nibaddhabhikkhācāro bhaṇḍapaṭicchādanañca labbhati, tattha bhikkhū gacchantī’’ti. Tassa ce sutvā te manussā ‘‘bhante, imasmimpi gāme jano bhuñjati ceva nivāseti ca, mā aññattha gacchathā’’ti vatvā mittāmacce pakkosāpetvā sabbe sammantayitvā vihāre nibaddhavattañca salākabhattādīni ca vassāvāsikañca paṭṭhapetvā ‘‘idheva bhante vasathā’’ti yācanti, sabbaṃ sādituṃ vaṭṭati. Sabbañhetaṃ kappiyañceva anavajjañca. Kurundiyaṃ pana ‘‘‘kuhiṃ gacchathā’ti vutte ‘asukaṭṭhāna’nti vatvā, ‘kasmā tattha gacchathā’ti vutte ‘kāraṇaṃ ācikkhitabba’’’nti vuttaṃ. Ubhayampi panettha suddhacittattāva anavajjaṃ. Idaṃ āgantukavattaṃ nāma. 从自己的住处前往他处时，不应惊扰乞食村，也不应对那里的人说：“因为你们，我们没有了票食、粥食、硬食或雨安居衣。这是塔的用具，这是布萨堂的用具，请收下你们寺院的这把锁和钥匙吧。”而应打理好住所，收拾好木器和陶器，履行完离去者的义务后才可离去。如此离去时，不应让年轻比丘们拿起衣钵和行囊，拿着油管和杖等，撑着伞，炫耀自己，从村门口走，应走隐蔽的林间小路。若无林间小路，也不应踩踏灌木丛等而行，而应履行完离去者的义务，断除寻思，以清净心，遵循行路仪轨而行。但若有路经过村口，当他与随从同行时，人们看见了，心想：“这像是我们的长老。”便跑上前问：“尊者，您带着所有用具要去哪里？”他们中若有一人如此说：“这正是临近雨安居之时，比丘们会去能在雨安居期间获得固定乞食和衣物的地方。”他们听后若说：“尊者，这个村里也有人吃饭生活，请勿去别处。”然后召集亲友商议，在寺院里安排好固定的供养、票食等以及雨安居衣，然后请求道：“尊者，请就在这里住下吧。”这一切都可以接受。这一切既是如法的，也是无过失的。但在《古仑谛》中说：“当被问及‘要去哪里？’时，应回答‘去某某地方’；当被问及‘为何要去那里？’时，应说明原因。”在此，两种情况都因心清净而无过失。这称为来访比丘的义务。 Idaṃ pana āvāsikavattaṃ – paṭikacceva hi āvāsikehi vihāro jaggitabbo. Khaṇḍaphullapaṭisaṅkharaṇaparibhaṇḍāni kātabbāni. Rattiṭṭhānadivāṭṭhānavaccakuṭipassāvaṭṭhānāni padhānagharavihāramaggoti imāni sabbāni paṭijaggitabbāni, cetiye sudhākammaṃ muddavedikāya telamakkhanaṃ mañcapīṭhapaṭijaggananti idampi sabbaṃ kātabbaṃ – ‘‘vassaṃ vasitukāmā āgantvā uddesaparipucchākammaṭṭhānānuyogādīni karontā sukhaṃ vasissantī’’ti. Kataparikammehi āsāḷhījuṇhapañcamito paṭṭhāya vassāvāsikaṃ pucchitabbaṃ. Kattha pucchitabbaṃ? Yato pakatiyā labbhati. Yehi pana na dinnapubbaṃ, te pucchituṃ na vaṭṭati. Kasmā pucchitabbaṃ? Kadāci hi manussā denti, kadāci dubbhikkhādīhi upaddutā na denti. Tattha ye na dassanti, te apucchitvā vassāvāsike gāhite gāhitabhikkhūnaṃ lābhantarāyo hoti, tasmā pucchitvāva gāhetabbaṃ, pucchantena ‘‘tumhākaṃ vassāvāsikaggāhakakālo upakaṭṭho’’ti vattabbaṃ. Sace vadanti ‘‘bhante, imaṃ saṃvaccharaṃ chātakādīhi upaddutamha, na sakkoma dātu’’nti vā ‘‘yaṃ mayaṃ pubbe dema, tato ūnataraṃ dassāmā’’ti vā ‘‘idāni kappāso sulabho, yaṃ pubbe dema, tato bahutaraṃ dassāmā’’ti [Pg.69] vā vadanti, taṃ sallakkhetvā tadanurūpena nayena tesaṃ tesaṃ senāsane bhikkhūnaṃ vassāvāsikaṃ gāhetabbaṃ. 此为常住比丘的义务——常住比丘应预先整治寺院。应修补破损之处，并作整治。夜住处、日住处、行厕孤邸、便溺处，以及禅堂与寺院的道路，这一切都应整治。塔的涂灰泥、顶栏的涂油、床座的维护，这一切也都应完成，心想：“愿欲度雨安居者前来，能通过学习教诵、问难、修习业处等，安乐地居住。”完成准备后，应从阿沙荼月(Āsāḷhī)白月第五天起，询问雨安居衣之事。应于何处询问？于通常能获得之处。至于那些从未布施过的人，则不应去询问。为何要询问？因为人们有时会布施，有时因饥荒等灾患而无法布施。于彼处，若不询问那些将不布施者而接受了雨安居衣，则会对已接受的比丘们造成利养障碍。因此，必须询问后才可接受。询问时应说：“诸位，接受雨安居衣的时节已近。”若他们说：“尊者，今年我们遭受饥荒等灾患，无法布施。”或说：“我们会比以前布施得少一些。”或说：“如今棉花易得，我们会比以前布施得多一些。”应了解这些情况，以与此相应的方式，为各个住处的比丘们安排接受雨安居衣。 Sace manussā vadanti – ‘‘yassa amhākaṃ vassāvāsikaṃ pāpuṇāti, so temāsaṃ pānīyaṃ upaṭṭhāpetu, vihāramaggaṃ jaggatu, cetiyaṅgaṇabodhiyaṅgaṇāni jaggatu, bodhirukkhe udakaṃ āsiñcatū’’ti, yassa taṃ pāpuṇāti, tassa ācikkhitabbaṃ. Yo pana gāmo paṭikkamma yojanadviyojanantare hoti, tatra ce kulāni upanikkhepaṃ ṭhapetvā vihāre vassāvāsikaṃ dentiyeva, tāni kulāni apucchitvāpi tesaṃ senāsane vattaṃ katvā vasantassa vassāvāsikaṃ gāhetabbaṃ. Sace pana tesaṃ senāsane paṃsukūliko vasati, āgatañca taṃ disvā ‘‘tumhākaṃ vassāvāsikaṃ demā’’ti vadanti, tena saṅghassa ācikkhitabbaṃ. Sace tāni kulāni saṅghassa dātuṃ na icchanti, ‘‘tumhākaṃyeva demā’’ti vadanti, sabhāgo bhikkhu ‘‘vattaṃ katvā gaṇhāhī’’ti vattabbo. Paṃsukūlikassa panetaṃ na vaṭṭati, iti saddhādeyye dāyakamanussā pucchitabbā. 若人们说：“凡获得我们雨安居衣的比丘，他应在三个月期间准备饮用水，维护寺院道路，照管塔院和菩提树院，为菩提树浇水。”那么，就应告知获得此衣的比丘。此外，若有村庄离寺院一或二由旬，那里的家族寄放了物品后，仍在寺院中布施雨安居衣，那么，即使没有询问那些家族，住在他们提供的住处且履行了义务的比丘，也可以接受其雨安居衣。此外，若他们的住处有粪扫衣比丘居住，人们见到他来后说：“我们供养您雨安居衣。”他应告知僧团。若那些家族不愿布施给僧团，而说：“我们只布施给您。”则应告知该比丘：“你当履行义务后接受。”若认为“这对粪扫衣比丘不适合”，那么对于信施，应询问布施的人们。 Tatruppāde pana kappiyakārakā pucchitabbā. Kathaṃ pucchitabbā? ‘‘Kiṃ, āvuso, saṅghassa bhaṇḍapaṭicchādanaṃ bhavissatī’’ti. Sace vadanti – ‘‘bhavissati, bhante, ekekassa navahatthaṃ sāṭakaṃ dassāma, vassāvāsikaṃ gāhethā’’ti, gāhetabbaṃ. Sacepi vadanti – ‘‘sāṭakaṃ natthi; vatthu pana atthi, gāhetha, bhante’’ti, vatthumhi santepi gāhetuṃ vaṭṭatiyeva. Kappiyakārakānañhi hatthe ‘‘kappiyabhaṇḍaṃ paribhuñjathā’’ti dinnavatthuto yaṃ yaṃ kappaṃ, taṃ taṃ sabbaṃ paribhuñjituṃ anuññātaṃ. 此外，对于在那里生起的利得，应询问净人。应如何询问？“贤友，僧团会有遮身之物吗？”若他们说：“尊者，会有的。我们将给每位比丘九肘长的衣，请您们接受雨安居的供养。”则应接受。若他们也说：“没有衣，但有物资；尊者，请接受。”即使只有物资，也同样可以接受。因为对于交到净人手中，并被告知“请享用如法物”而布施的物资，凡是其中如法的，都被允许享用。 Yaṃ panettha piṇḍapātatthāya gilānapaccayatthāya vā uddissa dinnaṃ, taṃ cīvare upanāmentehi saṅghasuṭṭhutāya apaloketvā upanāmetabbaṃ. Senāsanatthāya uddissa dinnaṃ garubhaṇḍaṃ hoti, cīvaravaseneva catupaccayavasena vā dinnaṃ cīvare upanāmentānaṃ apalokanakammakiccaṃ natthi, apalokanakammaṃ karontehi ca puggalavaseneva kātabbaṃ, saṅghavasena na kātabbaṃ. Jātarūparajatavasenāpi āmakadhaññavasena vā apalokanakammaṃ na vaṭṭati. Kappiyabhaṇḍavasena cīvarataṇḍulādivaseneva ca vaṭṭati. Taṃ pana evaṃ kattabbaṃ – ‘‘idāni subhikkhaṃ sulabhapiṇḍaṃ, bhikkhū cīvarena kilamanti, ettakaṃ nāma taṇḍulabhāgaṃ bhikkhūnaṃ cīvaraṃ kātuṃ ruccatī’’ti. ‘‘Gilānapaccayo sulabho [Pg.70] gilāno vā natthi, ettakaṃ nāma taṇḍulabhāgaṃ bhikkhūnaṃ cīvaraṃ kātuṃ ruccatī’’ti. 在此，凡指定为托钵食物或病者资具而施予的物品，若要转用于衣，应为了僧团的善允，行求听羯磨后方可转用。指定为住处而施予的，即是重物；以衣或四资具的名义施予的，若要转用于衣，则无须行求听羯磨。并且，行求听羯磨时，应以个人名义进行，不应以僧团名义进行。以金银或生谷的名义行求听羯磨是不允许的；以如法物、衣、米等的名义则是允许的。应如此进行：“如今食物丰足，乞食容易，比丘们为衣而辛劳，可否将此份米粮转作比丘们的衣？”或“病者资具容易获得，或无病者，可否将此份米粮转作比丘们的衣？” Evaṃ cīvarapaccayaṃ sallakkhetvā senāsanassa kāle ghosite sannipatite saṅghe senāsanaggāhako sammannitabbo. Sammannantena ca dve sammannitabbāti vuttaṃ. Evañhi navako vuḍḍhatarassa, vuḍḍho ca navakassa gāhessati. Mahante pana mahāvihārasadise vihāre tayo cattāro janā sammannitabbā. Kurundiyaṃ pana ‘‘aṭṭhapi soḷasapi jane sammannituṃ vaṭṭatī’’ti vuttaṃ. Tesaṃ sammuti kammavācāyapi apalokanenapi vaṭṭatiyeva. 如此考量过衣资具后，当分配住处的时间被宣告，僧团集会时，应推选出住处分配者(senāsanaggāhaka)。据说推选时应推选两人。这样，新学比丘将为年长比丘分配，年长比丘也将为新学比丘分配。但在如大寺(Mahāvihāra)般的大型寺院中，则应推选三或四人。而在《古仑谛》中说：“推选八人或十六人也是允许的。”对他们的委任，通过羯磨语或求听羯磨都是允许的。 Tehi sammatehi bhikkhūhi senāsanaṃ sallakkhetabbaṃ, cetiyagharaṃ bodhigharaṃ āsanagharaṃ sammuñjaniaṭṭo dāruaṭṭo vaccakuṭi iṭṭhakasālā vaḍḍhakisālā dvārakoṭṭhako pānīyamāḷo maggo pokkharaṇīti etāni hi asenāsanāni, vihāro aḍḍhayogo pāsādo hammiyaṃ guhā maṇḍapo rukkhamūlaṃ veḷugumboti imāni senāsanāni, tāni gāhetabbāni. Gāhentena ca ‘‘paṭhamaṃ bhikkhū gaṇetuṃ, bhikkhū gaṇetvā seyyā gaṇetu’’nti ettha vuttanayena gāhetabbāni. Sace saṅghiko ca saddhādeyyo cāti dve cīvarapaccayā honti, tesu yaṃ bhikkhū paṭhamaṃ gaṇhituṃ icchanti, taṃ gāhetvā tassa ṭhitikato paṭṭhāya itaro gāhetabbo. 那些受委任的比丘们应当辨识住处。塔殿、菩提树殿、圣像堂、置扫帚处、置木柴处、厕所、置砖堂、木匠堂、门楼、饮水台、道路、水池，这些不是住处；精舍、半边屋、楼阁、尖顶阁、洞窟、棚屋、树下、竹丛，这些是住处，应当领取。领取时，应按照此处所说的方法：“首先应计算比丘，计算比丘后，应计算卧具。”如果同时有僧伽所有和信众所施这两种衣物资具，比丘们想先领取哪一种，就先领取那一种，然后从那一种的次序开始领取另一种。 Sace pana bhikkhūnaṃ appatāya pariveṇaggena senāsane gāhiyamāne ekaṃ pariveṇaṃ mahālābhaṃ hoti, dasa vā dvādasa vā cīvarāni labhanti, taṃ vijaṭetvā aññesu alābhakesu āvāsesu pakkhipitvā aññesampi bhikkhūnaṃ gāhetabbanti mahāsumatthero āha. Mahāpadumatthero panāha – ‘‘na evaṃ kātabbaṃ, manussā hi attano āvāsajagganatthāya paccayaṃ denti, tasmā aññehi bhikkhūhi tattha pavisitabba’’nti. Sace panettha mahāthero paṭikkosati – ‘‘māvuso, evaṃ gāhetha, bhagavato anusiṭṭhiṃ karotha, vuttañhetaṃ bhagavatā – ‘anujānāmi, bhikkhave, pariveṇaggena gāhetu’’’nti tassa paṭikkosanāya aṭṭhatvā ‘‘bhante bhikkhū bahū, paccayo mando, saṅgahaṃ kātuṃ vaṭṭatī’’ti taṃ saññāpetvā gāhetabbameva. 再者，如果因比丘人数少而以院落为单位分配住处时，某一院落获得大利养，得到十或十二件衣，大须摩(Mahāsuma)长老说：“应该把这些分出来，放到其他没有获得利养的住处，也让其他比丘们领取。”但大红莲(Mahāpaduma)长老说：“不应该这样做，因为人们是为了维护自己的住处才布施资具的，因此应该让其他比丘也住进去。”如果此时有大长老反对说：“贤友们，不要这样领取，要遵从世尊的教导，世尊曾说：‘诸比丘，我允许你们以院落为单位领取。’”此时不理会其反对，应如此说服他：“尊者，比丘众多，而资具稀少，理应互相摄益。”在说服他之后，就应当这样领取。 Gāhentena [Pg.71] ca sammatena bhikkhunā mahātherassa santikaṃ gantvā evaṃ vattabbaṃ – ‘‘bhante, tumhākaṃ senāsanaṃ pāpuṇāti, gaṇhatha paccayaṃ dhārethā’’ti. ‘‘Asukakulassa paccayo asukasenāsanañca mayhaṃ pāpuṇāti, āvuso’’ti, ‘‘pāpuṇāti, bhante, gaṇhatha na’’nti, ‘‘gaṇhāmi, āvuso’’ti, gahitaṃ hoti. Sace pana ‘‘gahitaṃ vo, bhante’’ti vutte ‘‘gahitaṃ me’’ti vā ‘‘gaṇhissatha, bhante’’ti vutte ‘‘gaṇhissāmī’’ti vā vadati, ‘‘agahitaṃ hotī’’ti mahāsumatthero āha. Mahāpadumatthero panāha – ‘‘atītānāgatavacanaṃ vā hotu, vattamānavacanaṃ vā, satuppādamattaālayakaraṇamattameva cettha pamāṇaṃ, tasmā gahitameva hotī’’ti. 受委任的比丘应前往大长老处，如此说道：“尊者，有一个住处分配给您，请您接受，并照管其资具。”若大长老问：“贤友，某某家族的资具和某某住处是分配给我的吗？”应答：“是的，尊者，已分配给您，请您接受它。”若大长老答：“我接受，贤友。”即为已接受。但若问：“尊者，您接受了吗？”而大长老答：“我接受了。”或问：“尊者，您将要接受吗？”而大长老答：“我将要接受。”大须摩(Mahāsuma)长老说：“这便不算接受。”但大红莲(Mahāpaduma)长老说：“无论是过去时或未来时的言词，还是现在时的言词，此处仅以生起心念与产生爱著为标准，因此皆算已接受。” Yopi paṃsukūliko bhikkhu senāsanaṃ gahetvā paccayaṃ vissajjeti, ayampi na aññasmiṃ āvāse pakkhipitabbo. Tasmiṃyeva pariveṇe aggisālāya vā dīghasālāya vā rukkhamūle vā aññassa gāhetuṃ vaṭṭati. Paṃsukūliko ‘‘vasāmī’’ti senāsanaṃ jaggissati, itaro ‘‘paccayaṃ gaṇhāmī’’ti, evaṃ dvīhi kāraṇehi senāsanaṃ sujaggitataraṃ bhavissati. Mahāpaccariyaṃ pana vuttaṃ – ‘‘paṃsukūlike vāsatthāya senāsanaṃ gaṇhante senāsanaggāhāpakena vattabbaṃ – ‘bhante, idha paccayo atthi, so kiṃ kātabbo’ti. Tena ‘heṭṭhā aññaṃ gāhāpehī’ti vattabbo. Sace pana kiñci avatvāva vasati, vutthavassassa ca pādamūle ṭhapetvā sāṭakaṃ denti, vaṭṭati. Atha vassāvāsikaṃ demāti vadanti, tasmiṃ senāsane vassaṃvutthabhikkhūnaṃ pāpuṇātī’’ti. Yesaṃ pana senāsanaṃ natthi; kevalaṃ paccayameva denti, tesaṃ paccayaṃ avassāvāsike senāsane gāhetuṃ vaṭṭati. 若有持粪扫衣的比丘，取得住处后舍弃资具，此资具亦不应置于其他住处。只可在同一院落内的火堂、长堂或树下，让另一人接受。持粪扫衣者以“我住”之念守护住处，另一人则以“我取资具”之念守护住处，如此以二因缘，住处将得到更好的守护。《大筏注》(Mahāpaccarī)中则说：“当持粪扫衣者为居住而接受住处时，负责分配住处的比丘应说：‘尊者，此处有资具，该如何处理？’他应回答：‘让另一人在下方接受。’如果他什么也不说就住下，而有人于雨安居后将衣置于其足下供养，此是允许的。若有人说‘我们供养雨安居衣’，则此衣属于在该住处度过雨安居的比丘们。”又，对于那些没有住处、仅供养资具的施主，其资具可在没有雨安居衣的住处接受。 Manussā thūpaṃ katvā vassāvāsikaṃ gāhāpenti, thūpo nāma asenāsanaṃ, tassa samīpe rukkhe vā maṇḍape vā upanibandhitvā gāhāpetabbaṃ. Tena bhikkhunā cetiyaṃ paṭijaggitabbaṃ. Bodhirukkhabodhigharaāsanagharasammuñjaniaṭṭadāruaṭṭavaccakuṭidvārakoṭṭhakapānīyamāḷakadantakaṭṭhamāḷakesupi eseva nayo. Bhojanasālā pana senāsanameva, tasmā taṃ ekassa vā bahūnaṃ vā paricchinditvā gāhetuṃ vaṭṭatīti sabbamidaṃ vitthārena mahāpaccariyaṃ vuttaṃ. 人们建造佛塔后，令[比丘]受取为雨安居处。塔本身并非住处，应将其与附近的树或茅棚关联起来而受取。那位比丘应照料该塔。于菩提树、菩提殿、佛像堂、扫帚台、木料台、厕所、门楼、饮水台、杨枝台等处，亦是同样的方法。然而，食堂即是住处，因此可将其划定给一位或多位比丘受取。所有这些皆在《大筏注》(Mahāpaccarī)中已详细说明。 Senāsanaggāhāpakena pana pāṭipadaaruṇato paṭṭhāya yāva puna aruṇaṃ na bhijjati tāva gāhetabbaṃ, idañhi senāsanaggāhassa khettaṃ. Sace [Pg.72] pātova gāhite senāsane añño vitakkacāriko bhikkhu āgantvā senāsanaṃ yācati, ‘‘gahitaṃ, bhante, senāsanaṃ, vassūpagato saṅgho, ramaṇīyo vihāro, rukkhamūlādīsu yattha icchatha tattha vasathā’’ti vattabbo. Vassūpagatehi antovasse nibaddhavattaṃ ṭhapetvā vassūpagatā bhikkhū ‘‘sammuñjaniyo bandhathā’’ti vattabbā. Sulabhā ce daṇḍakā ceva salākāyo ca honti, ekekena cha pañca muṭṭhisammuñjaniyo, dve tisso yaṭṭhisammuñjaniyo vā bandhitabbā. Dullabhā ce honti, dve tisso muṭṭhisammuñjaniyo ekā yaṭṭhisammuñjanī bandhitabbā. Sāmaṇerehi pañca pañca ukkā koṭṭetabbā. Vasanaṭṭhāne kasāvaparibhaṇḍaṃ kātabbaṃ. 负责分配住处者，应从入雨安居第一日的黎明开始，直到次日黎明未破晓前分配住处，此即为分配住处的时限。若于清晨分配好住处后，有其他游方比丘前来请求住处，应告知：“尊者，住处已分配完毕，僧团已入雨安居，此寺院甚是宜人，您可在树下等任何您中意之处居住。”已入雨安居的比丘们，在制定了雨安居期间的固定职责后，应被告知：“你们应当捆扎扫帚。”若棍茎与枝条易得，则每人应捆扎五、六把手扫帚，或两、三把长柄扫帚。若难得，则应捆扎两、三把手扫帚和一把长柄扫帚。沙弥们应每人准备五支火把。在居住之处应准备好染色用具。 Vattaṃ karontehi pana ‘‘na uddisitabbaṃ, na uddisāpetabbaṃ, na sajjhāyo kātabbo, na pabbājetabbaṃ, na upasampādetabbaṃ, na nissayo dātabbo, na dhammasavanaṃ kātabbaṃ, sabbeva hi ete papañcā. Nippapañcā hutvā samaṇadhammameva karissāmā’’ti vā ‘‘sabbe terasa dhutaṅgāni samādiyantu, seyyaṃ akappetvā ṭhānacaṅkamehi vītināmentu, mūgabbataṃ gaṇhantu, sattāhakaraṇīyena gatāpi bhājanīyabhaṇḍaṃ labhantū’’ti vā evarūpaṃ adhammikavattaṃ na kātabbaṃ. Evaṃ pana kātabbaṃ – pariyattidhammo nāma tividhampi saddhammaṃ patiṭṭhāpeti; tasmā sakkaccaṃ uddisatha, uddisāpetha, sajjhāyaṃ karotha, padhānaghare vasantānaṃ saṅghaṭṭanaṃ akatvā antovihāre nisīditvā uddisatha, uddisāpetha, sajjhāyaṃ karotha, dhammasavanaṃ samiddhaṃ karotha, pabbājentā sodhetvā pabbājetha, sodhetvā upasampādetha, sodhetvā nissayaṃ detha, ekopi hi kulaputto pabbajjaṃ upasampadañca labhitvā sakalasāsanaṃ patiṭṭhāpeti, attano thāmena yattakāni sakkotha tattakāni dhutaṅgāni samādiyatha. Antovassaṃ nāmetaṃ sakaladivasaṃ rattiyā ca paṭhamapacchimayāmesu appamattehi bhavitabbaṃ, vīriyaṃ ārabhitabbaṃ. Porāṇakamahātherāpi sabbapalibodhe chinditvā antovasse ekacārikavattaṃ pūrayiṃsu, bhasse mattaṃ jānitvā dasavatthukakathaṃ dasaasubhadasānussatiaṭṭhatiṃsārammaṇakathañca kātuṃ vaṭṭati, āgantukānaṃ vattaṃ kātuṃ sattāhakaraṇīyena gatānaṃ apaloketvā dātuṃ vaṭṭatīti evarūpaṃ vattaṃ kātabbaṃ. 再者，制定规定时，不应作此等不如法的规定，即：“不应诵读，不应令诵读，不应作讽诵，不应度人出家，不应授予具足戒，不应给予依止，不应听闻正法，因为这一切都是戏论。我们应远离戏论，只修沙门法。”或：“所有人都应受持十三头陀支，不设床座，以站立和经行度过时日，持默言戒，即使因七日要事外出者也应获得可分配的物品。”此类不如法的规定不应制定。而应如是制定规定：所谓教法，能确立三种正法。因此，应恭敬地诵读、令诵读、作讽诵。为不干扰住在业处堂的比丘，应在寺内静坐诵读、令诵读、作讽诵，并使听闻正法之事圆满。度人出家时，应审查后才度其出家；审查后才授予具足戒；审查后才给予依止。因为即使一位良家子(kulaputta)获得出家与具足戒，也能确立整个教法。应依自己的力量，能受持多少头陀支，便受持多少。在整个雨安居期间，于白昼以及夜晚的初夜和后夜，都应住于不放逸，发起精进。古代的大长老们也曾斩断一切障碍，在雨安居期间圆满了独行之法。了知言谈之分量后，适宜作十事论，以及关于十不净、十随念、三十八所缘的谈论。应行对待来客之法，对于因七日要事而外出的比丘，告知后可以分与所需。应当行持如是的规定。 Apica [Pg.73] bhikkhū ovaditabbā – ‘‘viggāhikapisuṇapharusavacanāni mā vadatha, divase divase sīlāni āvajjentā caturārakkhaṃ ahāpentā manasikārabahulā viharathā’’ti. Dantakaṭṭhakhādanavattaṃ ācikkhitabbaṃ, cetiyaṃ vā bodhiṃ vā vandantena gandhamālaṃ vā pūjentena pattaṃ vā thavikāya pakkhipantena na kathetabbaṃ, bhikkhācāravattaṃ ācikkhitabbaṃ – ‘‘antogāme manussehi saddhiṃ paccayasaññuttakathā vā visabhāgakathā vā na kathetabbā, rakkhitindriyehi bhavitabbaṃ, khandhakavattañca sekhiyavattañca pūretabba’’nti evarūpā bahukāpi niyyānikakathā ācikkhitabbāti. 此外，应教诫诸比丘：“莫说争论、离间、粗恶之语，应日日省察诸戒，不舍四守护业处，多作意而住。”应告知嚼杨枝的作法。礼拜塔庙或菩提树时，或供养香花时，或将钵放入袋中时，不应言语。应告知行乞的作法：“在村内不应与人谈论有关资具或不相应的话题，应守护诸根，并应圆满诸犍度法与众学法。”应告知许多如此导向出离的谈论。 Pacchimavassūpanāyikadivase pana sace kālaṃ ghosetvā sannipatite saṅghe koci dasahatthaṃ vatthaṃ āharitvā vassāvāsikaṃ deti, āgantuko sace bhikkhu saṅghatthero hoti, tassa dātabbaṃ. Navako ce hoti, sammatena bhikkhunā saṅghatthero vattabbo – ‘‘sace bhante icchatha, paṭhamabhāgaṃ muñcitvā idaṃ vatthaṃ gaṇhathā’’ti, amuñcantassa na dātabbaṃ. Sace pana pubbe gāhitaṃ muñcitvā gaṇhāti, dātabbaṃ. Etenevupāyena dutiyattherato paṭṭhāya parivattetvā pattaṭṭhāne āgantukassa dātabbaṃ. Sace paṭhamavassūpagatā dve tīṇi cattāri pañca vā vatthāni alatthuṃ, laddhaṃ laddhaṃ etenevupāyena vissajjāpetvā yāva āgantukassa samakaṃ hoti, tāva dātabbaṃ. Tena pana samake laddhe avasiṭṭho anubhāgo therāsane dātabbo. Paccuppanne lābhe sati ṭhitikāya gāhetuṃ katikaṃ kātuṃ vaṭṭati. 然而，在后安居日，若已宣告时间，于僧团集会时，有人带来十肘长的布作为安居衣而布施，倘若来客比丘是僧团上座，则应给予他。倘若来客是新比丘，则应由指定的比丘告知僧团上座：“尊者，如果您愿意，请放弃第一份而领取此布。”若他不放弃，则不应给予。但若他放弃先前已得之份而领取，则应给予。应以此方法，从第二上座开始轮流，轮到时即应给予来客比丘。如果初安居的比丘们已得到两、三、四或五块布，则应以此方法，将后来所得的布令其出让，并给予来客比丘，直到他的份额相等为止。当他得到相等的份额后，剩余的份额应给予上座席。当有现前的利得时，可以订立规约，作为常住物而收取。 Sace dubbhikkhaṃ hoti, dvīsupi vassūpanāyikāsu vassūpagatā bhikkhū bhikkhāya kilamantā ‘‘āvuso, idha vasantā sabbeva kilamāma, sādhu vata dvebhāgā homa, yesaṃ ñātipavāritaṭṭhānāni atthi, te tattha vasitvā pavāraṇāya āgantvā attano pattaṃ vassāvāsikaṃ gaṇhantū’’ti vadanti, tesu ye tattha vasitvā pavāraṇāya āgacchanti, tesaṃ apaloketvā vassāvāsikaṃ dātabbaṃ. Sādiyantāpi hi te neva vassāvāsikassa sāmino, khīyantāpi ca āvāsikā neva adātuṃ labhanti. Kurundiyaṃ pana vuttaṃ – ‘‘katikavattaṃ kātabbaṃ – ‘sabbesaṃ no idha yāgubhattaṃ nappahoti, sabhāgaṭṭhāne vasitvā āgacchatha, tumhākaṃ pattaṃ vassāvāsikaṃ labhissathā’ti. Tañce eko paṭibāhati, supaṭibāhitaṃ; no ce [Pg.74] paṭibāhati, katikā sukatā. Pacchā tesaṃ tattha vasitvā āgatānaṃ apaloketvā dātabbaṃ, apalokanakāle paṭibāhituṃ na labbhatī’’ti. Punapi vuttaṃ – ‘‘sace vassūpagatesu ekaccānaṃ vassāvāsike apāpuṇante bhikkhū katikaṃ karonti – ‘chinnavassānaṃ vassāvāsikañca idāni uppajjanakavassāvāsikañca imesaṃ dātuṃ ruccatī’ti evaṃ katikāya katāya gāhitasadisameva hoti, uppannuppannaṃ tesameva dātabba’’nti. 倘若遭遇饥荒，于二安居日入雨安居的比丘因乞食而疲惫，彼等言：“贤友(āvuso)，我等住于此处皆感疲惫。善哉，我等当分为二部：凡有亲属、邀请者之处者，可往彼处居住，于自恣(pavāraṇā)日归来，领取己分之安居衣(vassāvāsika)。”彼等之中，凡往彼处居住并于自恣日归来者，经征询同意后，应将安居衣给予彼等。诚然，彼等纵然乐于接受，亦非安居衣之主；而住处比丘纵然不悦，亦不得拒绝给予。复次，《古仑谛》(Kurundī)中言：“应订立协议——‘我等此处之粥饭不足以供给所有人，汝等可至有同分之处居住，而后返回，将得汝等份内之安居衣。’若有一人反对，则为善谏；若无人反对，则协议善成。其后，对彼等于彼处居住后归来者，经征询同意后应给予，征询同意时，不得反对。”又言：“若入雨安居的比丘中，于某些人未得安居衣时，诸比丘订立协议——‘同意将破夏者之安居衣，以及现今将生起之安居衣，给予此等比丘。’如是订立协议后，即等同已领取，凡有生起，皆应给予彼等。” Temāsaṃ pānīyaṃ upaṭṭhāpetvā vihāramaggacetiyaṅgaṇabodhiyaṅgaṇāni jaggitvā bodhirukkhe udakaṃ siñcitvā pakkantopi vibbhantopi vassāvāsikaṃ labhatiyeva. Bhatiniviṭṭhañhi tena kataṃ. Saṅghikaṃ pana apalokanakammaṃ katvā gāhitaṃ antovasse vibbhantopi labhateva. Paccayavasena gāhitaṃ pana na labhatīti vadanti. 于三月间设置饮用水，清扫寺院道路、塔院、菩提树院，浇灌菩提树，其后纵然离去或还俗，亦恒得安居衣(vassāvāsika)。此乃因彼已作如佣作者。复次，僧伽之物，行求听羯磨(apalokanakamma)后而领取者，纵于雨安居内还俗，亦恒能得。然（诸师）言：以资具为由而领取者，则不得。 Sace vutthavasso disaṃgamiko bhikkhu āvāsikassa hatthato kiñcideva kappiyabhaṇḍaṃ gahetvā ‘‘asukakule mayhaṃ vassāvāsikaṃ pattaṃ, taṃ gaṇhathā’’ti vatvā gataṭṭhāne vibbhamati, vassāvāsikaṃ saṅghikaṃ hoti. Sace pana manusse sammukhā sampaṭicchāpetvā gacchati, labhati. ‘‘Idaṃ vassāvāsikaṃ amhākaṃ senāsane vutthabhikkhuno demā’’ti vutte, yassa gāhitaṃ tasseva hoti. Sace pana senāsanasāmikassa piyakamyatāya puttadhītādayo bahūni vatthāni āharitvā ‘‘amhākaṃ senāsane demā’’ti denti, tattha vassūpagatassa ekameva vatthaṃ dātabbaṃ, sesāni saṅghikāni honti, vassāvāsikaṭṭhitikāya gāhetabbāni. Ṭhitikāya asati therāsanato paṭṭhāya gāhetabbāni. Senāsane vassūpagataṃ bhikkhuṃ nissāya uppannena cittappasādena bahūni vatthāni āharitvā ‘‘senāsanassa demā’’ti dinnesupi eseva nayo. Sace pana pādamūle ṭhapetvā ‘‘etassa bhikkhuno demā’’ti vadanti, tasseva honti. 若已安居毕、欲游行他方的比丘，从住处比丘手中取得某些净物后说：“在某家有我的雨安居衣，你们去取。”说完后，在他去到的地方还俗，则该雨安居衣归僧团所有。但若他当面委托相关居士后才离去，则能得到。若（施主）说：“我们将这雨安居衣布施给我们住处中已安居的比丘。”则此衣为谁而取，即归谁所有。但若因喜爱住处主人，其子女等带来许多衣物说：“我们布施给我们的住处。”则在那里入雨安居的比丘只应取一件，其余归僧团所有，应按照雨安居衣的规定来收取。若无此规定，则应从长老座开始收取。缘于对在住处入雨安居的比丘生起净信，带来许多衣物说：“我们布施给住处。”在此情况下，也依此理。但若将衣物放在（比丘）脚边说：“我们布施给这位比丘。”则归该比丘所有。 Ekassa gehe dve vassāvāsikāni – paṭhamabhāgo sāmaṇerassa gāhito hoti, dutiyo therāsane. So ekaṃ dasahatthaṃ, ekaṃ aṭṭhahatthaṃ sāṭakaṃ peseti ‘‘vassāvāsikaṃ pattabhikkhūnaṃ dethā’’ti vicinitvā varabhāgaṃ sāmaṇerassa datvā anubhāgo therāsane dātabbo. Sace pana ubhopi gharaṃ netvā bhojetvā sayameva pādamūle ṭhapeti, yaṃ yassa dinnaṃ, tadeva tassa hoti. 在一户人家，有两份雨安居衣的供养：第一份已为一位沙弥所取，第二份则在长老座。该施主送来一件十肘和一件八肘的衣，并嘱咐：“请布施给已得雨安居衣的比丘们。”（僧团）应挑选后，将较好的那份给予沙弥，次好的那份给予长老座。但若施主将两人都请到家中供养饮食后，亲自将衣放在他们脚边，那么哪件给了谁，就归谁所有。 Ito [Pg.75] paraṃ mahāpaccariyaṃ āgatanayo hoti – ‘‘ekassa ghare daharasāmaṇerassa vassāvāsikaṃ pāpuṇāti, so ce pucchati – ‘amhākaṃ vassāvāsikaṃ kassa patta’nti, ‘sāmaṇerassā’ti avatvā ‘dānakāle jānissasī’ti vatvā dānadivase ekaṃ mahātheraṃ pesetvā nīharāpetabbaṃ. Sace yassa vassāvāsikaṃ pattaṃ, so vibbhamati vā kālaṃ vā karoti, manussā ce pucchanti – ‘kassa amhākaṃ vassāvāsikaṃ patta’nti, tesaṃ yathābhūtaṃ ācikkhitabbaṃ. Sace te vadanti – ‘tumhākaṃ demā’ti, tassa bhikkhuno pāpuṇāti. Atha saṅghassa vā gaṇassa vā denti, saṅghassa vā gaṇassa vā pāpuṇāti. Sace vassūpagatā suddhapaṃsukūlikāyeva honti, ānetvā dinnaṃ vassāvāsikaṃ senāsanaparikkhāraṃ vā katvā ṭhapetabbaṃ, bimbohanādīni vā kātabbānī’’ti. Idaṃ nevāsikavattaṃ. 此后，是《大筏注》(Mahāpaccarī)中所载之理：“在一户人家，一份雨安居施物归于一位年少沙弥。若施主问：‘我们的雨安居施物归于谁？’不应说‘归于沙弥’，而应说：‘布施时你自会知道。’到了布施之日，应派一位大长老去领取。若得此雨安居施物者还俗或亡故，而人们问：‘我们的雨安居施物归于谁？’应如实告知他们。若他们说：‘我们布施给您们。’则此物归于那位比丘。又或者，若他们布施给僧团或僧群，则此物归于僧团或僧群。若入雨安居者皆为纯粹的粪扫衣者，则应将所带来的雨安居施物制成住处用具（如枕头等）存放起来。”此为常住者的行法。 Senāsanaggāhakathā niṭṭhitā. 领取住处论终。 Upanandavatthukathā 优波难陀事 319. Upanandavatthusmiṃ – tattha tayā moghapurisa gahitaṃ idha muttaṃ, idha tayā gahitaṃ tatra muttanti ettha ayamattho – yaṃ tayā tattha senāsanaṃ gahitaṃ, taṃ te gaṇhanteneva idha muttaṃ hoti. ‘‘Idha dānāhaṃ, āvuso, muñcāmī’’ti vadantena pana taṃ tatrāpi muttaṃ. Evaṃ tvaṃ ubhayattha paribāhiroti. 319. 在优波难陀事中：“愚人，你在那里所取的，在此处即被舍弃；你在此处所取的，在那里即被舍弃。”此中义为：你于彼处取得住处，就在你取得它时，此处的（住处）即被舍弃。又，若说：“贤友，我现在于此处舍弃”，则彼处的（住处）亦被舍弃。如是，你于两处皆被排除在外。 Ayaṃ panettha vinicchayo – gahaṇena gahaṇaṃ paṭippassambhati, gahaṇena ālayo paṭippassambhati, ālayena gahaṇaṃ paṭippassambhati, ālayena ālayo paṭippassambhati. Kathaṃ? Idhekacco vassūpanāyikadivase ekasmiṃ vihāre senāsanaṃ gahetvā sāmantavihāraṃ gantvā tatrāpi gaṇhāti, tassa iminā gahaṇena purimaṃ gahaṇaṃ paṭippassambhati. Aparo ‘‘idha vasissāmī’’ti ālayamattaṃ katvā sāmantavihāraṃ gantvā tattha senāsanaṃ gaṇhāti, tassa iminā gahaṇena purimo ālayo paṭippassambhati. Eko ‘‘idha vasissāmī’’ti senāsanaṃ vā gahetvā ālayaṃ vā katvā sāmantavihāraṃ gantvā ‘‘idheva dāni vasissāmī’’ti ālayaṃ karoti, iccassa ālayena vā gahaṇaṃ ālayena vā ālayo paṭippassambhati, sabbattha pacchime [Pg.76] gahaṇe vā ālaye vā tiṭṭhati. Yo pana ‘‘ekasmiṃ vihāre senāsanaṃ gahetvā aññasmiṃ vihāre vasissāmī’’ti gacchati, tassa upacārasīmātikkame senāsanaggāho paṭippassambhati. Yadi pana ‘‘tattha phāsu bhavissati, vasissāmi; no ce, āgamissāmī’’ti gantvā aphāsubhāvaṃ ñatvā paccāgacchati, vaṭṭati. 此中的决择是：（后来的）取得能平息（先前的）取得，（后来的）取得能平息（先前的）爱着，（后来的）爱着能平息（先前的）取得，（后来的）爱着能平息（先前的）爱着。如何？于此，某位比丘在入雨安居之日，于一寺院取得住处后，又去到附近的寺院也取得住处，对他而言，此后来的取得平息了先前的取得。另一位，仅作“我将住于此”之爱着后，去到附近的寺院取得住处，对他而言，此一取得平息了先前的爱着。某人作“我将住于此”之念而取得住处或生起爱着后，去到附近的寺院，又作“我现在就将住于此”之爱着，如此，他（后来的）爱着或平息了（先前的）取得，或平息了（先前的）爱着；在一切情况下，皆以最后的取得或爱着为准。又，若有比丘想“我已于一寺院取得住处，将去另一寺院居住”而去，当他越过近住区界（upacārasīmā）时，其对住处的取得即告平息。但若他想“若彼处舒适，我便居住；若不，我即返回”而去，了知不舒适后返回，这是允许的。 320. Tivassantarenāti ettha tivassantaro nāma yo dvīhi vassehi mahantataro vā daharataro vā hoti. Yo pana ekena vassena mahantataro vā daharataro vā hoti, yo vā samānavasso, tattha vattabbameva natthi. Ime sabbe ekasmiṃ mañce vā pīṭhe vā dve dve hutvā nisīdituṃ labhanti. Yaṃ tiṇṇaṃ pahoti, taṃ saṃhārimaṃ vā hotu asaṃhārimaṃ vā, tathārūpe api phalakakhaṇḍe anupasampannenāpi saddhiṃ nisīdituṃ vaṭṭati. 320. 于“三腊之隔”（tivassantara），此中，所谓“三腊之隔者”，是指戒腊多二腊或少二腊者。至于戒腊多一腊或少一腊者，或同腊者，则不待言。所有这些人，皆可两人共坐于一床或一凳。凡可容纳三人的座位，无论是可移动或不可移动的，于如是木板上，亦可与未受具足戒者共坐。 Hatthinakhakanti hatthikumbhe patiṭṭhitaṃ; evaṃ katassa kiretaṃ nāmaṃ. Sabbaṃ pāsādaparibhoganti suvaṇṇarajatādivicitrāni kavāṭāni mañcapīṭhāni tālavaṇṭāni suvaṇṇarajatamayapānīyaghaṭapānīyasarāvāni yaṃkiñci cittakammakataṃ, sabbaṃ vaṭṭati. ‘‘Pāsādassa dāsidāsaṃ khettavatthuṃ gomahiṃsaṃ demā’’ti vadanti, pāṭekkaṃ gahaṇakiccaṃ natthi, pāsāde paṭiggahite paṭiggahitameva hoti. Gonakādīni saṅghikavihāre vā puggalikavihāre vā mañcapīṭhakesu attharitvā paribhuñjituṃ na vaṭṭanti. Dhammāsane pana gihivikaṭanihārena labbhanti, tatrāpi nipajjituṃ na vaṭṭati. “Hatthinakhaka（象甲）”是指（殿堂）建立于象额形的地基上；据说如此建造的（殿堂）便得此名。“所有殿堂的用具”是指：以金银等装饰的门、床、凳、多罗扇、金银制的水瓶和水钵，以及任何彩绘之物，这一切都是应允的。若有人说：“我们布施殿堂的男女奴仆、田地、土地、牛和水牛。”则无需逐一接受，接受了殿堂，即等同于接受了这一切。长毛坐卧具等，无论是在僧团的寺院或个人的寺院，皆不应铺在床或凳上使用。但在法座上，则可以如在家人的铺设方式使用，纵然如此，也不应在上面躺卧。 Upanandavatthukathā niṭṭhitā. 优波难陀事终。 Avissajjiyavatthukathā 不可舍弃事论 321. Pañcimānīti rāsivasena pañca, sarūpavasena panetāni bahūni honti. Tattha ārāmo nāma pupphārāmo vā phalārāmo vā. Ārāmavatthu nāma tesaṃyeva ārāmānaṃ atthāya paricchinditvā ṭhapitokāso; tesu vā ārāmesu vinaṭṭhesu tesaṃ porāṇakabhūmibhāgo. Vihāro nāma yaṃkiñci pāsādādisenāsanaṃ. Vihāravatthu nāma tassa patiṭṭhānokāso. Mañco nāma – masārako, bundikābaddho, kuḷīrapādako āhaccapādakoti imesaṃ pubbe vuttānaṃ catunnaṃ mañcānaṃ aññataro[Pg.77]. Pīṭhaṃ nāma masārakādīnaṃyeva catunnaṃ pīṭhānaṃ aññataraṃ. Bhisi nāma uṇṇabhisiādīnaṃ pañcannaṃ aññatarā. Bimbohanaṃ nāma vuttappakārānaṃ bimbohanānaṃ aññataraṃ. Lohakumbhī nāma kāḷalohena vā tambalohena vā yena kenaci lohena katā kumbhī. Lohabhāṇakādīsupi eseva nayo. Ettha pana bhāṇakanti arañjaro vuccati. Vārakoti ghaṭo. Kaṭāhaṃ kaṭāhameva. Vāsiādīsu valliādīsu ca duviññeyyaṃ nāma natthi. Evaṃ – 321. 此等五事：从类别上说有五种，但从其各自形态上说则有很多。其中：园林，是指花园或果园。园林地，是指为彼等园林而划定设置的区域；或是当彼等园林毁坏后，其旧时的地界。寺院，是指任何殿堂等住处。寺院地，是指其建立的处所。床，是指先前所说的masāraka、bundikābaddha、kuḷīrapādaka、āhaccapādaka此四种床之一。凳，是指masāraka等四种凳之一。垫，是指羊毛垫等五种之一。枕，是指所说种类的枕头之一。金属罐，是指由铁、铜或任何金属所造的罐。金属器皿等亦同此理。此中，所谓“器皿”（bhāṇaka），是指水缸（arañjara）。“Vāraka”即是壶（ghaṭa）。“Kaṭāha”即是锅。斧、藤等则无难解之处。如是— Dvisaṅgahāni dve honti, tatiyaṃ catusaṅgahaṃ; Catutthaṃ navakoṭṭhāsaṃ, pañcamaṃ aṭṭhabhedanaṃ. 首二各有二，第三合四品，第四有九分，第五分八种。 Iti pañcahi rāsīhi, pañcanimmalalocano; Pañcavīsavidhaṃ nātho, garubhaṇḍaṃ pakāsayi. 如是五聚法，五净眼能仁；二十五种贵重物，导师已明示。 Tatrāyaṃ vinicchayakathā – idañhi sabbampi garubhaṇḍaṃ idha avissajjiyaṃ, kīṭāgirivatthusmiṃ ‘‘avebhaṅgiya’’nti vuttaṃ. Parivāre pana – 此中决择之言如下：这一切贵重物于此是不可舍弃的，在鸡吒山的故事中，被称为“不可分”。但在《附随》中则— ‘‘Avissajjiyaṃ avebhaṅgiyaṃ, pañca vuttā mahesinā; Vissajjentassa paribhuñjantassa anāpatti,Pañhā mesā kusalehi cintitā’’ti. (pari. 479) – “不可舍弃不可分，大仙说此五种物；转让使用皆无犯，此是善巧者所思之问。” Āgataṃ. Tasmā mūlacchejjavasena avissajjiyaṃ avebhaṅgiyañca parivattanavasena pana vissajjentassa paribhuñjantassa ca anāpattīti evamettha adhippāyo veditabbo. 如是引文。是故，就根绝的方式而言，是不可舍弃与不可分的；但就交换的方式而言，处置或使用者无犯。于此，应如是理解其义。 Tatrāyaṃ anupubbikathā – idaṃ tāva pañcavidhampi cīvarapiṇḍapātabhesajjatthāya upanetuṃ na vaṭṭati. Thāvarena ca thāvaraṃ garubhaṇḍena ca garubhaṇḍaṃ parivattetuṃ vaṭṭati. Thāvare pana khettaṃ vatthu taḷākaṃ mātikāti evarūpaṃ bhikkhusaṅghassa vicāretuṃ vā sampaṭicchituṃ vā adhivāsetuṃ vā na vaṭṭati, kappiyakārakeheva vicāritato kappiyabhaṇḍaṃ vaṭṭati. Ārāmena pana ārāmaṃ ārāmavatthuṃ vihāraṃ vihāravatthunti imāni cattāri parivattetuṃ vaṭṭati. 此中次第解说如下：首先，这五种重物皆不得为换取衣、食、药而处置。不动产可以换不动产，重物可以换重物。然而，就不动产而言，诸如田地、地基、池塘、水渠等，比丘僧团不应管理、接受或同意；但从净人管理而得的净物，则是允许的。又，园林、园林地、寺院、寺院地这四者，相互交换是允许的。 Tatrāyaṃ parivattananayo – saṅghassa nāḷikerārāmo dūre hoti, kappiyakārakā vā bahutaraṃ khādanti. Yampi na khādanti, tato sakaṭavetanaṃ datvā [Pg.78] appameva haranti. Aññesaṃ pana tassa ārāmassa avidūragāmavāsīnaṃ manussānaṃ vihārassa samīpe ārāmo hoti, te saṅghaṃ upasaṅkamitvā sakena ārāmena taṃ ārāmaṃ yācanti, saṅghena ‘‘ruccati saṅghassā’’ti apaloketvā sampaṭicchitabbo. Sacepi bhikkhūnaṃ rukkhasahassaṃ hoti, manussānaṃ pañca satāni, ‘‘tumhākaṃ ārāmo khuddako’’ti na vattabbaṃ. Kiñcāpi hi ayaṃ khuddako, atha kho itarato bahutaraṃ āyaṃ deti. Sacepi samakameva deti; evampi icchiticchitakkhaṇe paribhuñjituṃ sakkāti gahetabbameva. Sace pana manussānaṃ bahutarā rukkhā honti, ‘‘nanu tumhākaṃ bahutarā rukkhā’’ti vattabbaṃ. Sace ‘‘atirekaṃ amhākaṃ puññaṃ hotu, saṅghassa demā’’ti vadanti, jānāpetvā sampaṭicchituṃ vaṭṭati. Bhikkhūnaṃ rukkhā phaladhārino, manussānaṃ rukkhā na tāva phalaṃ gaṇhanti, kiñcāpi na gaṇhanti, na cirena gaṇhissantīti sampaṭicchitabbameva. Manussānaṃ rukkhā phaladhārino, bhikkhūnaṃ na tāva phalaṃ gaṇhanti, ‘‘nanu tumhākaṃ rukkhā phaladhārino’’ti vattabbaṃ. Sace ‘‘gaṇhatha, bhante, amhākaṃ puññaṃ bhavissatī’’ti denti, jānāpetvā sampaṭicchituṃ vaṭṭati; evaṃ ārāmena ārāmo parivattetabbo. Eteneva nayena ārāmavatthupi vihāropi vihāravatthupi ārāmena parivattetabbaṃ. Ārāmavatthunā ca mahantena vā khuddakena vā ārāmaārāmavatthu vihāravihāravatthūni. 在此，交换的方法如下：僧团的椰子园地处偏远，净人又多有食用。即使是他们未食用的部分，也要支付运费，结果运来的也极少。此外，有住在该园附近村庄的人，其园就在精舍旁边。他们来到僧团处，请求以自己的园交换僧团的那个园，僧团应在宣告“僧团同意”后接受。即使比丘们有一千棵树，而对方只有五百棵，也不应说“你们的园太小”。因为此园虽小，其收益却比另一园更多。即使收益相等，也应接受，因为可以在需要之时随时享用。如果对方的树更多，则应说：“你们的树不是更多吗？”如果他们说：“愿我们获得额外的福德，我们供养给僧团”，应告知僧团后接受。若比丘们的树已结果，而对方的树尚未结果，即使尚未结果，但不久就会结果，也应接受。若对方的树已结果，而比丘们的树尚未结果，则应说：“你们的树不是已结果了吗？”如果他们说：“尊者，请接受吧，愿我们获得福德”而给予，应告知僧团后接受。如此，应以园换园。依此方法，园地、精舍和精舍地也可以用园来交换。并且，可以用或大或小的园地来交换园、园地、精舍或精舍地。 Kathaṃ vihārena vihāro parivattetabbo? Saṅghassa antogāme gehaṃ hoti, manussānaṃ vihāramajjhe pāsādo, ubhopi agghena samakā, sace manussā tena pāsādena taṃ gehaṃ yācanti, sampaṭicchituṃ vaṭṭati. Bhikkhūnaṃ ce mahagghataraṃ gehaṃ hoti, ‘‘mahagghataraṃ amhākaṃ geha’’nti vutte ‘‘kiñcāpi mahagghataraṃ, pabbajitānaṃ asāruppaṃ, na sakkā tattha pabbajitehi vasituṃ, idaṃ pana sāruppaṃ gaṇhathā’’ti vadanti; evampi sampaṭicchituṃ vaṭṭati. Sace pana manussānaṃ mahagghaṃ hoti, ‘‘nanu tumhākaṃ gehaṃ mahaggha’’nti vattabbaṃ. ‘‘Hotu, bhante, amhākaṃ puññaṃ bhavissati, gaṇhathā’’ti vutte pana sampaṭicchituṃ vaṭṭati. Evaṃ vihārena vihāro parivattetabbo. Eteneva nayena vihāravatthupi ārāmopi ārāmavatthupi vihārena parivattetabbaṃ. Vihāravatthunā ca mahagghena vā appagghena vā vihāravihāravatthuārāmaārāmavatthūni. Evaṃ tāva thāvarena thāvaraparivattanaṃ veditabbaṃ. 应如何以住处交换住处？僧团在村内有房屋，在家人在寺院中央有殿堂，两者价值相等。若在家人想用那殿堂请求交换那房屋，可以接受。若是比丘们的房屋价值更高，当（比丘们）说“我们的房屋价值更高”时，（在家人）说：“虽然价值更高，但对出家人不适合，出家人不能住在那里。而这个（殿堂）是适合的，请您们接受吧。”如此也可以接受。但若是在家人的（殿堂）价值更高，则应说：“你们的房屋不是价值更高吗？”当（他们）说：“没关系，尊者们，这将是我们的福德，请您们接受吧。”时，则可以接受。如是，可以住处交换住处。以同样的方式，住处地、园林、园林地也可以与住处交换。并且，以价值或高或低的住处地，也可以交换住处、住处地、园林、园林地。如是，首先应了知以不动产交换不动产。 Garubhaṇḍena [Pg.79] garubhaṇḍaparivattane pana mañcapīṭhaṃ mahantaṃ vā hotu khuddakaṃ vā, antamaso caturaṅgulapādakaṃ vā gāmadārakehi paṃsvāgārakesu kīḷantehi katampi saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ hoti. Sacepi rājarājamahāmattādayo ekappahāreneva mañcasataṃ vā mañcasahassaṃ vā denti, sabbe kappiyamañcā sampaṭicchitabbā, sampaṭicchitvā vuḍḍhapaṭipāṭiyā ‘‘saṅghikaparibhogena paribhuñjathā’’ti dātabbā, puggalikavasena na dātabbā. Atirekamañce bhaṇḍāgārādīsu paññapetvā pattacīvaraṃ nikkhipitumpi vaṭṭati. Bahisīmāya ‘‘saṅghassa demā’’ti dinnamañco saṅghattherassa vasanaṭṭhāne dātabbo. Tattha ce bahū mañcā honti, mañcena kammaṃ natthi; yassa vasanaṭṭhāne kammaṃ atthi, tattha ‘‘saṅghikaparibhogena paribhuñjathā’’ti dātabbo. Mahagghena satagghanakena vā sahassagghanakena vā satasahassagghanakena vā mañcena aññaṃ mañcasataṃ labhati, parivattetvā gahetabbaṃ. Na kevalaṃ mañcena mañcoyeva, ārāmaārāmavatthuvihāravihāravatthupīṭhabhisibimbohanānipi parivattetuṃ vaṭṭanti. Esa nayo pīṭhabhisibimbohanesupi. Etesu hi kappiyākapyiyaṃ vuttanayameva. Tattha akappiyaṃ na paribhuñjitabbaṃ, kappiyaṃ saṅghikaparibhogena paribhuñjitabbaṃ. Akappiyaṃ vā mahagghaṃ kappiyaṃ vā parivattetvā vuttavatthūni gahetabbāni. Agarubhaṇḍupagaṃ pana bhisibimbohanaṃ nāma natthi. 再者，关于以重物交换重物：床或凳子，无论大小，乃至村童在沙屋游戏中制作的、有四指高床脚的，从布施给僧团之时起，即是重物。即使国王、王臣等一次性布施一百张或一千张床，所有如法的床都应接受；接受后，应按僧腊顺序分配，并告知“应作为僧团公物使用”，不可作为个人物品分配。多余的床可以铺设在库房等地，也允许用来放置衣钵。在界外以“我们布施给僧团”之名所施的床，应送至僧团上座的住处。若那里床多而无用，则应送到有需要的（比丘的）住处，并告知“应作为僧团公物使用”。若能以一张价值百金、千金或十万金的贵重床换取另外一百张床，则应交换获取。不仅能以床交换床，也允许交换园林、园林地、寺院、寺院地、凳子、褥垫和靠枕。此理则亦适用于凳子、褥垫和靠枕。对于这些物品，其是否如法，准则如前所述。其中，不如法的不可使用，如法的应作为僧团公物使用。不如法的或贵重的如法物品，可以交换来获取前述的物品。然而，并没有所谓的非重物的褥垫和靠枕。 Lohakumbhī lohabhāṇakaṃ lohakaṭāhanti imāni tīṇi mahantāni vā hontu khuddakāni vā antamaso pasatamattaudakagaṇhanakānipi garubhaṇḍāniyeva. Lohavārako pana kāḷalohatambalohavaṭṭalohakaṃsalohānaṃ yena kenaci kato sīhaḷadīpe pādagaṇhanako bhājetabbo. Pādo ca nāma magadhanāḷiyā pañcanāḷimattaṃ gaṇhāti, tato adhikagaṇhanako garubhaṇḍaṃ. Imāni tāva pāḷiyaṃ āgatāni lohabhājanāni. 金属瓮(lohakumbhī)、金属器(lohabhāṇakaṃ)、金属锅(lohakaṭāhaṃ)，此三者无论大小，乃至仅能容纳一捧水，亦皆是重物(garubhaṇḍa)。再者，由黑铁(kāḷaloha)、铜(tambaloha)、粗铜(vaṭṭaloha)或白铜(kaṃsaloha)中任何一种所制成的金属水壶(lohavāraka)，在狮子岛(Sīhaḷadīpa)，若能容纳一足(pāda)者，则应予分配。所谓“足”(pāda)，即以摩揭陀(Magadha)那提(nāḷi)为量，能容纳五那提；能容纳超过此量者，即是重物。以上是圣典中所提及的金属容器。 Pāḷiyaṃ pana anāgatānipi bhiṅgārapaṭiggahauḷuṅkadabbikaṭacchupātitaṭṭakasarakasamuggaaṅgārakapalladhūmakaṭacchuādīni khuddakāni vā mahantāni vā sabbāni garubhaṇḍāni. Patto, ayathālakaṃ, tambalohathālakanti imāni pana bhājanīyāni. Kaṃsalohavaṭṭalohabhājanavikati saṅghikaparibhogena vā gihivikaṭā vā vaṭṭati, puggalikaparibhogena na vaṭṭati. Kaṃsalohādibhājanaṃ [Pg.80] saṅghassa dinnampi hi pārihāriyaṃ na vaṭṭati. ‘‘Gihivikaṭanihāreneva paribhuñjitabba’’nti mahāpaccariyaṃ vuttaṃ. 再者，即使是圣典中未提及的物品，如水瓶(bhiṅgāra)、唾盂(paṭiggaha)、水勺(uḷuṅka)、长柄勺(dabbi)、汤匙(kaṭacchu)、碗(pāti)、盘(taṭṭaka)、饮杯(saraka)、盒(samugga)、炭盘(aṅgārakapalla)、香勺(dhūmakaṭacchu)等，无论大小，皆是重物。然而，钵(patta)、铁盘(ayathālaka)、铜盘(tambalohathālaka)等，则为可分配物。由白铜(kaṃsaloha)或粗铜(vaṭṭaloha)所制的特殊容器，若作为僧团公物使用，或如在家人所特制者，则为允许；若作为个人(puggala)物品使用，则不应允许。确实，即使是已布施给僧团的白铜等容器，亦不应允许作为个人随身用品而使用。《大筏注》(Mahāpaccarī)中说：“应仅以在家人特制物品之方式使用。” Ṭhapetvā pana bhājanavikatiṃ aññasmimpi kappiyalohabhaṇḍe – añjanī, añjanisalākā, kaṇṇamalaharaṇī, sūci, paṇṇasūci, khuddako, pipphalako, khuddakaṃ, ārakaṇṭakaṃ, kuñcikā, tāḷaṃ, kattarayaṭṭhi vedhako, natthudānaṃ, bhindivālo, lohakūṭo, lohakuṭṭi, lohaguḷo, lohapiṇḍi, lohacakkalikaṃ, aññampi vippakatalohabhaṇḍaṃ bhājanīyaṃ. Dhūmanettaphāladīparukkhadīpakapallakaolambakadīpaitthipurisatiracchānagatarūpakāni pana aññāni vā bhitticchadanakavāṭādīsu upanetabbāni, antamaso lohakhilakaṃ upādāya sabbāni lohabhaṇḍāni garubhaṇḍāniyeva honti, attanā laddhānipi pariharitvā puggalikaparibhogena na paribhuñjitabbāni, saṅghikaparibhogena vā gihivikaṭāni vā vaṭṭanti. Tipubhaṇḍepi eseva nayo. Khīrapāsāṇamayāni taṭṭakasarakādīni garubhaṇḍāniyeva. 再者，除了铜碗制品，其他如法的金属用具——眼药膏盒、眼药膏棒、耳挖、针、写叶针、小刀、小锥、钩、锁、杖箍、鼻药管、标枪、铁锤、铁渣、铁球、铁块、铁轮，以及其他未成形的金属制品——都属于可分之物。然而，烟管、犁头、灯台、灯盏、吊灯、男女或动物的形象，或其他应装置于墙壁、屋顶、门扇等处的物品，乃至小至铁钉，所有这些金属用具都属于重物。即使是自己获得的，也不应作为个人所有物而受用；作为僧团所有物受用，或是在家样式的装饰品，则是允许的。对于铅锡制品，此理则亦然。由乳白石所制的盘、杯等，也都是重物。 Ghaṭako pana telabhājanaṃ vā pādagaṇhanakato atirekameva garubhaṇḍaṃ. Suvaṇṇarajatahārakūṭajātiphalikabhājanāni gihivikaṭānipi na vaṭṭanti, pageva saṅghikaparibhogena vā puggalikaparibhogena vā. Senāsanaparibhoge pana āmāsampi anāmāsampi sabbaṃ vaṭṭati. 再者，小壶或油瓶，若容量超过一“足”(pāda)，即是重物。金、银、黄铜、水晶所制的器皿，即使是在家样式的也不允许，更不用说作为僧团所有物或个人所有物而受用了。然而，在住处用物方面，无论是可触碰或不可触碰的，一切都允许。 Vāsiādīsu yāya vāsiyā ṭhapetvā daṇḍakaṭṭhacchedanaṃ vā ucchutacchanaṃ vā aññaṃ mahākammaṃ kātuṃ na sakkā, ayaṃ bhājanīyā. Tato mahattarī yena kenaci ākārena katā vāsi garubhaṇḍameva. Pharasu pana antamaso vejjānaṃ sirāvedhanapharasupi garubhaṇḍameva. Kuṭhāriyaṃ pharasusadiso eva vinicchayo. Yā pana āvudhasaṅkhepena katā, ayaṃ anāmāsā. Kudālo antamaso caturaṅgulamattopi garubhaṇḍameva. Nikhādanaṃ caturassamukhaṃ vā hotu doṇimukhaṃ vā vaṅkaṃ vā ujukaṃ vā, antamaso sammuñjanidaṇḍakavedhanampi daṇḍabaddhaṃ ce, garubhaṇḍameva. Sammuñjanidaṇḍakhaṇanakaṃ pana adaṇḍakaṃ phalamattameva, yaṃ sakkā sipāṭikāya pakkhipitvā pariharituṃ, taṃ bhājanīyaṃ. Sikharampi nikhādaneneva saṅgahitaṃ. Yehi manussehi vihāre vāsiādīni dinnāni honti, te ca ghare daḍḍhe vā [Pg.81] corehi vā vilutte ‘‘detha no, bhante, upakaraṇe, puna pākatike karissāmā’’ti vadanti, dātabbā. Sace āharanti, na vāretabbā; anāharantāpi na codetabbā. 就手斧等物而言：凡手斧，除用于砍削齿木或削甘蔗外，不能作其他大工者，此为可分物。较此更大、以任何形式所造之手斧，即是重物。至于斧，乃至医者用以放血之小斧，亦是重物。于小斧，其判断与斧相同。凡以兵器形制所造者，为不可触之物。锄，乃至仅长四指，亦是重物。凿，或方口、或槽口、或曲、或直，乃至用以穿扫帚柄，若有柄者，即是重物。然而，用以凿扫帚柄之无柄凿刃，若可置于袋中携带者，则为可分物。尖锥亦摄于凿中。若有人曾施手斧等于寺院，后其家遭火烧或为盗贼所掠，而言：“尊者，请将工具给予我等，我等将恢复生计。”则应给予。若彼等送还，不应阻止；若不送还，亦不应催讨。 Kammārataṭṭakāracundakāranaḷakāramaṇikārapattabandhakānaṃ adhikaraṇimuṭṭhikasaṇḍāsatulādīni sabbāni lohamayaupakaraṇāni saṅghe dinnakālato paṭṭhāya garubhaṇḍāni. Tipukoṭṭakasuvaṇṇakāracammakāraupakaraṇesupi eseva nayo. Ayaṃ pana viseso – tipukoṭṭakaupakaraṇesupi tipucchedanasatthakaṃ, suvaṇṇakāraupakaraṇesu suvaṇṇacchedanasatthakaṃ, cammakāraupakaraṇesu kataparikammacammachiddanakaṃ khuddakasatthakanti imāni bhājanīyabhaṇḍāni. Nahāpitatunnakāraupakaraṇesupi ṭhapetvā mahākattariṃ mahāsaṇḍāsaṃ mahāpipphalakañca sabbaṃ bhājanīyaṃ. Mahākattariādīni garubhaṇḍāni. 铁匠、铜匠、车工（纯陀(cunda)）、竹匠、珠宝匠、补钵匠之铁砧、小锤、铁钳、秤等一切金属工具，自布施僧团之时起，即是重物。于锡匠、金匠、皮匠之工具，此理亦然。然有此差别：锡匠工具中之截锡小刀，金匠工具中之截金小刀，皮匠工具中用以穿刺已整治皮革之小刀，此等皆为可分物。于理发师与裁缝之工具，除大剪刀、大铁钳与大剃刀外，其余皆为可分物。大剪刀等，则为重物。 Valliādīsu vettavalliādikā yā kāci aḍḍhabāhuppamāṇā valli saṅghassa dinnā vā tatthajātakā vā rakkhitagopitā garubhaṇḍaṃ hoti, sā saṅghakamme ca cetiyakamme ca kate sace atirekā hoti, puggalikakammepi upanetuṃ vaṭṭati; arakkhitā pana garubhaṇḍameva na hoti. Suttamakacivākanāḷikerahīracammamayā rajjukā vā yottāni vā vāke ca nāḷikerahīre ca vaṭṭetvā katā ekavaṭṭā vā dvivaṭṭā vā saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ. Suttaṃ pana avaṭṭetvā dinnaṃ makacivākanāḷikerahīrā ca bhājanīyā. Yehi panetāni rajjukayottādīni dinnāni honti, te attano karaṇīyena harantā na vāretabbā. 关于藤蔓等物，任何藤条等约半臂长的藤蔓，凡施予僧团，或生长于其地，且受守护、照管者，是为重物。此藤蔓在用于僧团事务与塔寺事务后，若有剩余，亦可用于个人事务；但未受守护者，则不成为重物。由线、树皮纤维、椰子纤维或皮革所制的细绳或皮带，或由树皮纤维与椰子纤维搓捻而成的一股或二股绳索，从施予僧团之时起，即是重物。然而，未搓捻而施予的线，以及树皮纤维、椰子纤维，是可分物。此外，施予此等细绳、皮带等物的施主，若因自己的事务而取走，不应被阻止。 Yo koci antamaso aṭṭhaṅgulasūcidaṇḍamattopi veḷu saṅghassa dinno vā tatthajātako vā rakkhitagopito garubhaṇḍaṃ, sopi saṅghakamme ca cetiyakamme ca kate atireko puggalikakamme dātuṃ vaṭṭati. Pādagaṇhanakatelanāḷi pana kattarayaṭṭhi, upāhanadaṇḍako, chattadaṇḍo, chattasalākāti idamettha bhājanīyabhaṇḍaṃ. Daḍḍhagehamanussā gaṇhitvā gacchantā na vāretabbā. Rakkhitagopitaṃ veḷuṃ gaṇhantena samakaṃ vā atirekaṃ vā thāvaraṃ antamaso taṃagghanakampi phātikammaṃ katvā gahetabbo[Pg.82]. Phātikammaṃ akatvā gaṇhantena tattheva vaḷañjetabbo, gamanakāle saṅghikāvāse ṭhapetvā gantabbaṃ. Asatiyā gahetvā gatena pahiṇitvā dātabbo. Desantaraṃ gatena sampattavihāre saṅghikāvāse ṭhapetabbo. 任何竹子，乃至小至长八指、周如笔杆者，凡施予僧团，或生长于其地，且受守护、照管者，是为重物。此竹亦可在用于僧团事务与塔寺事务后，若有剩余，则可给予用于个人事务。此外，一波陀(pāda)量的油筒、手杖、净鞋杖、伞柄、伞骨，此等在此中是可分物。若有房屋被烧毁的人取走竹子，不应阻止。取受守护、照管之竹的比丘，须以等值或超值的耐用物，乃至与其等价之物，行等价交换后方可拿取。未行等价交换而取者，应即于彼处使用；离开时，应将其置于僧团住处后方可离去。若因失念而取走，应遣人送回。若已至他地，应将其置于所抵达寺院的僧团住处。 Tiṇanti muñjaṃ pabbajañca ṭhapetvā avasesaṃ yaṃkiñci tiṇaṃ. Yattha pana tiṇaṃ natthi, tattha paṇṇehi chādenti; tasmā paṇṇampi tiṇeneva saṅgahitaṃ. Iti muñjādīsu yaṃkiñci muṭṭhippamāṇampi tiṇaṃ tālapaṇṇādīsu ca ekaṃ paṇṇampi saṅghassa dinnaṃ vā tatthajātakaṃ vā bahārāme saṅghassa tiṇavatthuto jātatiṇaṃ vā rakkhitagopitaṃ garubhaṇḍaṃ hoti, tampi saṅghakamme ca cetiyakamme ca kate atirekaṃ puggalikakamme dātuṃ vaṭṭati. Daḍḍhagehamanussā gahetvā gacchantā na vāretabbā. Aṭṭhaṅgulappamāṇopi rittapotthako garubhaṇḍameva. “草”（tiṇa），是指除了白茅草（muñja）和香茅草（pabbaja）之外的任何其余的草。又，在没有草的地方，他们用树叶覆盖；因此，树叶也被归入草类。由此，在白茅草等中，任何一握之量的草，或在棕榈叶（tālapaṇṇa）等中，任何一片叶子，凡是已施与僧团，或生长于彼处，或是在寺院外僧团的草地上所生长的草，若受到保护与看守，即是重物（garubhaṇḍa）。此物在完成僧团事务与塔寺事务后，若有剩余，可给予用于个人事务。若有房屋被烧毁的人们取走，不应阻止。即使是八指大小的空白贝叶（rittapotthako），也实是重物。 Mattikā pakatimattikā vā hotu pañcavaṇṇā vā sudhā vā sajjurasakaṅguṭṭhasilesādīsu vā yaṃkiñci, dullabhaṭṭhāne ānetvā vā dinnaṃ tatthajātakaṃ vā rakkhitagopitaṃ tālaphalapakkamattaṃ garubhaṇḍaṃ hoti. Tampi saṅghakamme ca cetiyakamme ca niṭṭhite atirekaṃ puggalikakamme dātuṃ vaṭṭati. Hiṅguhiṅgulakaharitālamanosilañjanāni pana bhājanīyabhaṇḍāni. “泥土”（mattikā），无论是普通泥土、五色土、白垩（sudhā），或任何松脂（sajjurasa）、树脂（kaṅguṭṭha）、胶（silesa）等，凡是从难得之处带来而施与，或产于彼处且受到保护与看守的，若有熟棕榈果大小，即是重物（garubhaṇḍa）。此物在僧团事务与塔寺事务终了后，若有剩余，可给予用于个人事务。然而，阿魏（hiṅgu）、朱砂（hiṅgulaka）、雌黄（haritāla）、雄黄（manosilā）、眼药石（añjana），是可分之物。 Dārubhaṇḍe yo koci aṭṭhaṅgulasūcidaṇḍamattopi dārubhaṇḍako dārudullabhaṭṭhāne saṅghassa dinno vā tatthajātako vā rakkhitagopito, ayaṃ garubhaṇḍaṃ hotīti kurundiyaṃ vuttaṃ. Mahāaṭṭhakathāyaṃ pana sabbampi dāruveḷucammapāsāṇādivikatiṃ dārubhaṇḍena saṅgaṇhitvā ‘‘tena kho pana samayena saṅghassa āsandiko uppanno hotī’’ti ito paṭṭhāya dārubhaṇḍavinicchayo vutto. 在“木器”（dārubhaṇḍa）中，任何小至八指长的针筒大小的木制品，若在木材稀缺之地施与僧团，或产于彼处并受到保护与看守，此即是重物（garubhaṇḍa）——如《古仑谛》（Kurundī）中所说。然而，在《大义注》（Mahāaṭṭhakathā）中，则将所有木、竹、皮革、石头等制品都归入“木器”范畴，并从“尔时，僧团得到了一张高足凳（āsandiko）”开始，阐述了关于木器的判定。 Tatrāyaṃ atthuddhāro, āsandiko, sattaṅgo, bhaddapīṭhaṃ, pīṭhikā, eḷakapādakapīṭhaṃ, āmalakavaṭṭakapīṭhaṃ, phalakaṃ, kocchaṃ, palālapīṭhakanti imesu [Pg.83] tāva yaṃkiñci khuddakaṃ vā hotu mahantaṃ vā, saṅghassa dinnaṃ garubhaṇḍaṃ hoti. Palālapīṭhena cettha kadalipattādipīṭhānipi saṅgahitāni. Byagghacammaonaddhampi vāḷarūpaparikkhittaṃ, ratanaparisibbitaṃ, kocchakaṃ garubhaṇḍameva. 于此，其要义如下：高足凳(āsandiko)、七支座(sattaṅgo)、吉祥座(bhaddapīṭhaṃ)、小凳(pīṭhikā)、羊足凳(eḷakapādakapīṭhaṃ)、庵摩罗果形圆凳(āmalakavaṭṭakapīṭhaṃ)、木板(phalakaṃ)、坐垫(kocchaṃ)、稻草小凳(palālapīṭhakaṃ)——在这些物品中，无论大小，凡施予僧团者，即为重物。此中，稻草小凳亦包含以芭蕉叶等所制之凳。以虎皮覆盖、以野兽形象围绕，或以珍宝缝缀的坐垫，也确实是重物。 Vaṅkaphalakaṃ, dīghaphalakaṃ, cīvaradhovanaphalakaṃ, ghaṭṭanaphalakaṃ, ghaṭṭanamuggaro, dantakaṭṭhacchedanagaṇṭhikā, daṇḍamuggaro, ambaṇaṃ, rajanadoṇi, udakapaṭicchako, dārumayo vā dantamayo vā veḷumayo vā sapādakopi apādakopi samuggo, mañjūsā, pādagaṇhanakato atirekappamāṇo karaṇḍo, udakadoṇi, udakakaṭāhaṃ, uḷuṅko, kaṭacchu, pānīyasarāvaṃ, pānīyasaṅkhoti etesupi yaṃkiñci saṅghe dinnaṃ garubhaṇḍaṃ. Saṅkhathālakaṃ pana bhājanīyaṃ, tathā dārumayo udakatumbo. 曲木板(vaṅkaphalakaṃ)、长木板(dīghaphalakaṃ)、洗衣板(cīvaradhovanaphalakaṃ)、捶打板(ghaṭṭanaphalakaṃ)、捶打槌(ghaṭṭanamuggaro)、截齿木墩(dantakaṭṭhacchedanagaṇṭhikā)、有柄槌(daṇḍamuggaro)、储水器(ambaṇaṃ)、染料槽(rajanadoṇi)、承水器(udakapaṭicchako)；木制、象牙制或竹制，有足或无足的圆盒(samuggo)、箱子(mañjūsā)；大于一巴达量的盒子(karaṇḍo)、水槽(udakadoṇi)、水锅(udakakaṭāhaṃ)、水勺(uḷuṅko)、勺子(kaṭacchu)、饮水杯(pānīyasarāvaṃ)、饮水螺(pānīyasaṅkho)——在这些物品中，任何施予僧团之物，皆为重物。但海螺小盘(saṅkhathālakaṃ)是可分之物，木制水葫芦(dārumayo udakatumbo)亦然。 Pādakathalikamaṇḍalaṃ dārumayaṃ vā hotu coḷapaṇṇādimayaṃ vā sabbaṃ garubhaṇḍaṃ. Ādhārako pattapidhānaṃ, tālavaṇṭaṃ, bījanī, caṅkoṭakaṃ, pacchi, yaṭṭhisammuñjanī muṭṭhisammuñjanīti etesupi yaṃkiñci khuddakaṃ vā mahantaṃ vā dāruveḷupaṇṇacammādīsu yena kenaci kataṃ garubhaṇḍameva. 擦脚圆垫(pādakathalikamaṇḍalaṃ)，无论是木制，还是布、叶等所制，皆为重物。钵座(ādhārako)、钵盖(pattapidhānaṃ)、棕榈叶扇(tālavaṇṭaṃ)、扇子(bījanī)、花篮(caṅkoṭakaṃ)、篮筐(pacchi)、有柄扫帚(yaṭṭhisammuñjanī)、手握扫帚(muṭṭhisammuñjanī)——在这些物品中，无论大小，凡以木、竹、叶、皮等任何材料制成者，也确实是重物。 Thambhatulāsopānaphalakādīsu dārumayaṃ vā pāsāṇamayaṃ vā yaṃkiñci gehasambhārarūpaṃ, yo koci kaṭasārako, yaṃkiñci bhūmattharaṇaṃ, yaṃkiñci akappiyacammaṃ, sabbaṃ saṅghe dinnaṃ garubhaṇḍaṃ, bhūmattharaṇaṃ kātuṃ vaṭṭati. Eḷakacammaṃ pana paccattharaṇagatikaṃ hoti, tampi garubhaṇḍameva. Kappiyacammāni bhājanīyāni. Kurundiyaṃ pana ‘‘sabbaṃ mañcappamāṇaṃ cammaṃ garubhaṇḍa’’nti vuttaṃ. 柱、梁、梯、板等木制或石制的任何房屋构件，任何席垫，任何铺地物，任何不适宜的皮革，凡施予僧团者，皆为重物。不适宜的皮革可用以制作铺地物。又，羊皮属于铺盖之类，其亦为重物。适宜的皮革是可分之物。但在《古仑谛》(Kurundī)中说：“所有床铺大小的皮革，皆为重物。” Udukkhalaṃ, musalaṃ, suppaṃ, nisadaṃ, nisadapoto, pāsāṇadoṇi, pāsāṇakaṭāhaṃ, turivemabhastādi sabbaṃ pesakārādibhaṇḍaṃ, sabbaṃ kasibhaṇḍaṃ, sabbaṃ cakkayuttakayānaṃ garubhaṇḍameva. Mañcapādo, mañcaaṭanī, pīṭhapādo, pīṭhaaṭanī, vāsipharasuādīnaṃ daṇḍāti etesu yaṃkiñci vippakatatacchanakammaṃ aniṭṭhitameva bhājanīyaṃ, tacchitamaṭṭhaṃ pana garubhaṇḍaṃ hoti. Anuññātavāsiyā pana daṇḍo chattamuṭṭhipaṇṇaṃ kattarayaṭṭhi upāhanā araṇisahitaṃ dhammakaraṇo pādagaṇhanakato anatirittaṃ āmalakatumbaṃ āmalakaghaṭo lābukatumbaṃ lābughaṭo visāṇakatumbanti sabbametaṃ bhājanīyaṃ, tato mahantataraṃ garubhaṇḍaṃ. 臼、杵、簸箕、磨石、研杵、石槽、石锅，以及织梭、织机、皮囊等所有织工的用具，所有农具，所有带轮子的车辆，都确实是重物。床脚、床框、椅脚、椅框、斧与锛等的柄，在这些木具中，任何刨削工作未完成、未完工者，是可分之物；另外，已刨削打磨光滑的，则是重物。另外，所允许的锛柄、伞、手持的棕榈叶、手杖、鞋、成套的钻木取火具、滤水器、不超过一足量的余甘子(āmalaka)瓶、余甘子罐、葫芦瓶、葫芦罐、角制瓶，所有这些都是可分之物，比这更大的则是重物。 Hatthidanto [Pg.84] vā yaṃkiñci visāṇaṃ vā atacchitaṃ yathājātameva bhājanīyaṃ, tehi katamañcapādādīsu purimasadisoyeva vinicchayo. Tacchitaniṭṭhitopi hiṅgukaraṇḍako añjanakaraṇḍako gaṇṭhikā vidho añjanī añjanisalākā udakapuñchanīti idaṃ sabbaṃ bhājanīyameva. 象牙或任何兽角，未经刨削、保持原状者，是可分之物。用它们所做的床脚等，其判定与前面相同。即使是已刨削并完工的阿魏(hiṅgu)盒、眼药盒、结饰、腰带饰、眼药筒、眼药棒、拭水布，所有这些都确实是可分之物。 Mattikābhaṇḍe sabbaṃ manussānaṃ upabhogaparibhogaṃ ghaṭapiṭharādikulālabhājanaṃ pattakaṭāhaṃ aṅgārakaṭāhaṃ dhūmadānakaṃ dīparukkhako dīpakapallikā cayaniṭṭhakā chadaniṭṭhakā thūpikāti saṅghassa dinnakālato paṭṭhāya garubhaṇḍaṃ, pādagaṇhanakato anatirittappamāṇo pana ghaṭako pattaṃ thālakaṃ kañcanako kuṇḍikāti idamettha bhājanīyabhaṇḍaṃ. Yathā ca mattikābhaṇḍe; evaṃ lohabhaṇḍepi kuṇḍikā bhājanīyakoṭṭhāsameva bhajatīti ayamettha anupubbikathā. 在陶器中，所有供人使用的罐、锅等陶匠所制的容器，烧钵用的锅、炭盆、香炉、灯台、灯盏、砌墙砖、盖屋瓦、顶饰，从施与僧团之时起，即是重物。另外，不超过一足量的小罐、钵、盘、杯、军持(kuṇḍikā)，在这些陶器中，是可分之物。如同在陶器中，军持属于可分之物一类；同样地，在铁器与铜器中，军持也属于可分之物一类。这是在此中的次第解说。 Avissajjiyavatthukathā niṭṭhitā. 不可舍弃之事论终。 Navakammadānakathā 新工程布施论 323. Bhaṇḍikāṭṭhapanamattenāti dvārabāhānaṃ upari kapotabhaṇḍikayojanamattena. Paribhaṇḍakaraṇamattenāti gomayaparibhaṇḍakasāvaparibhaṇḍakaraṇamattena. Dhūmakālikanti idaṃ yāvassa citakadhūmo na paññāyati, tāva ayaṃ vihāro etassevāti evaṃ dhūmakāle apaloketvā katapariyositaṃ vihāraṃ denti. Vippakatanti ettha vippakato nāma yāva gopānasiyo na ārohanti. Gopānasīsu pana āruḷhāsu bahukato nāma hoti, tasmā tato paṭṭhāya na dātabbo, kiñcideva samādapetvā kāressati. Khuddake vihāre kammaṃ oloketvā chappañcavassikanti kammaṃ oloketvā catuhatthavihāre catuvassikaṃ, pañcahatthe pañcavassikaṃ, chahatthe chavassikaṃ dātabbaṃ. Aḍḍhayogo pana yasmā sattaṭṭhahattho hoti, tasmā ettha ‘‘sattaṭṭhavassika’’nti vuttaṃ. Sace pana so navahattho hoti navavassikampi dātabbaṃ. Mahallake pana dasahatthe ekādasahatthe vihāre vā pāsāde vā dasavassikaṃ vā ekādasavassikaṃ vā dātabbaṃ. Dvādasahatthe pana tato adhike vā lohapāsādasadisepi dvādasavassikameva dātabbaṃ, na tato uttari. 323. “仅以安装楣饰为限”是指在门框上方安装鸽形顶饰的限度。“仅以涂抹为限”是指用牛粪或涩汁涂抹的限度。“所谓‘烟时’，是指‘只要此比丘的火葬堆的烟还看得见，此精舍就属于他’；如此，在以‘烟时’为限告知后，便将已建成的精舍给予他。“未完成”：于此，所谓未完成是指椽子尚未装上。而一旦椽子装上，就称为“已大半完成”，因此从那时起就不应再指派新工程负责人，只需嘱咐施主，让他自己去完成它。对于小精舍，在视察工程后，“五六年”是指：在视察工程后，四肘的精舍应给予四年，五肘的给予五年，六肘的给予六年。而两面坡屋，因为它有七、八肘，所以此处说“七、八年”。如果它有九肘，也应给予九年。至于大精舍，十肘或十一肘的精舍或楼阁，应给予十年或十一年。十二肘或更大的，即使像铜殿一样，也只应给予十二年，不能更多。 Navakammiko [Pg.85] bhikkhu antovasse taṃ āvāsaṃ labhati, utukāle paṭibāhituṃ na labhati. Sace so āvāso jīrati, āvāsasāmikassa vā tassa vaṃse uppannassa vā kassaci kathetabbaṃ – ‘‘āvāso te nassati, jaggatha etaṃ āvāsa’’nti. Sace so na sakkoti, bhikkhūhi ñātī vā upaṭṭhāke vā samādapetvā jaggitabbo. Sace tepi na sakkonti, saṅghikena paccayena jaggitabbo. Tasmimpi asati ekaṃ āvāsaṃ vissajjetvā avasesā jaggitabbā. Bahū vissajjetvā ekaṃ saṇṭhāpetumpi vaṭṭatiyeva. 负责新工程的比丘在雨安居期间得到该住所，但在（雨安居外的）时节则不能阻止他人使用。如果该住所老旧，应告知住所的主人或其后代：“你的住所正在毁坏，请照管它。”如果他无力照管，比丘们应劝说其亲属或护持者来照管。如果他们也无力，则应用僧团的资具来照管。若此亦不可得，则应舍弃一处住所，照管其余的。舍弃多处而保留一处也是可以的。 Dubbhikkhe bhikkhūsu pakkantesu sabbe āvāsā nassanti, tasmā ekaṃ vā dve vā tayo vā āvāse vissajjetvā tato yāgubhattacīvarādīni paribhuñjantehi sesāvāsā jaggitabbāyeva. Kurundiyaṃ pana vuttaṃ ‘‘saṅghike paccaye asati eko bhikkhu ‘tuyhaṃ ekaṃ mañcaṭṭhānaṃ gahetvā jaggāhī’ti vattabbo. Sace bahutaraṃ icchati, tibhāgaṃ vā upaḍḍhabhāgaṃ vā datvāpi jaggāpetabbaṃ. Atha ‘thambhamattamevettha avasiṭṭhaṃ, bahukammaṃ kātabba’nti na icchati, ‘tuyhaṃ puggalikameva katvā jagga; evampi hi saṅghassa bhaṇḍakaṭṭhapanaṭṭhānaṃ navakānañca vasanaṭṭhānaṃ labhissatī’ti jaggāpetabbo. Evaṃ jaggito pana tasmiṃ jīvante puggaliko hoti, mate saṅghikoyeva. Sace saddhivihārikānaṃ dātukāmo hoti, kammaṃ oloketvā tibhāgaṃ vā upaḍḍhaṃ vā puggalikaṃ katvā jaggāpetabbo. Evañhi saddhivihārikānaṃ dātuṃ labhati. Evaṃ jagganake pana asati ‘ekaṃ āvāsaṃ vissajjetvā’tiādinā nayena jaggāpetabbo’’ti. 饥荒时，若比丘们离去，所有住处即会毁坏，因此应舍弃一、二或三处住所，用从中所产生的粥、饭、衣等资具来受用，并照管剩下的住处。但在《古仑谛》（Kurundī）中说：“当僧团资具缺乏时，应对一位比丘说：‘你领一个床位去照管吧。’如果他想要更多，可以给他三分之一或一半的份额让他去照管。又，如果他不愿意，说：‘这里只剩下柱子了，有很多工作要做’，那么应对他说：‘你就把它当作个人的来照管吧；因为即使这样，僧团也能得到存放物品的场所和新比丘的住处’，并让他照管。像这样照管的住所，当照管者在世时是其个人的，去世后则仍归僧团所有。如果他想送给自己的共住弟子，应在视察其工作后，将（住所的）三分之一或一半转为个人所有，并让他照管。因为这样他才能送给共住弟子。但如果没有人像这样照管，则应按照‘舍弃一处住所’等方法来安排照管。” Idampi ca aññaṃ tattheva vuttaṃ – dve bhikkhū saṅghikaṃ bhūmiṃ gahetvā sodhetvā saṅghikaṃ senāsanaṃ karonti. Yena sā bhūmi paṭhamaṃ gahitā, so sāmī. Ubhopi puggalikaṃ karonti, soyeva sāmī. So saṅghikaṃ karoti, itaro puggalikaṃ karoti, aññaṃ ce bahuṃ senāsanaṭṭhānaṃ atthi, puggalikaṃ karontopi na vāretabbo. Aññasmiṃ pana tādise paṭirūpe ṭhāne asati taṃ paṭibāhitvā saṅghikaṃ karonteneva kātabbaṃ. Yaṃ pana tassa tattha vayakammaṃ kataṃ, taṃ dātabbaṃ. Sace pana katāvāse vā āvāsakaraṇaṭṭhāne vā chāyūpagaphalūpagarukkhā honti, apaloketvā [Pg.86] hāretabbā. Puggalikā ce honti, sāmikā āpucchitabbā; no ce denti, yāvatatiyaṃ āpucchitvā ‘‘rukkhaagghanakamūlaṃ dassāmā’’ti hāretabbā. 于彼处亦有此另一说：有两位比丘取得僧团的土地，清理后建造僧团的房舍。先取得那块土地者是所有主。若两人都建造个人房舍，仍是那人（先取得者）为所有主。若他建造僧团房舍，另一人建造个人房舍，而尚有其他许多可建房舍的地方，那么建造个人房舍者不应被阻止。但若无其他类似的合适地方，则应阻止他，而只应建造为僧团所有。然彼于此处所作之花费，应予以偿付。又，若在已建成的房舍或预备建造房舍的地方有荫凉树或果树，应禀告僧团后移除。若是个人所有，应询问所有主；若他们不同意，应询问至第三次，并说“我们将支付树木的等值价款”后，将其移除。 Yo pana saṅghikavallimattampi aggahetvā āharimena upakaraṇena saṅghikāya bhūmiyā puggalikavihāraṃ kāreti, upaḍḍhaṃ saṅghikaṃ hoti; upaḍḍhaṃ puggalikaṃ. Pāsādo ce hoti, heṭṭhāpāsādo saṅghiko; upari puggaliko. Sace so heṭṭhāpāsādaṃ icchati, tassa hoti. Atha heṭṭhā ca upari ca icchati, ubhayattha upaḍḍhaṃ labhati. Dve senāsanāni kāreti – ekaṃ saṅghikaṃ, ekaṃ puggalikaṃ. Sace vihāre uṭṭhitena dabbasambhārena kāreti, tatiyabhāgaṃ labhati. Sace akataṭṭhāne cayaṃ vā pamukhaṃ vā karoti, bahikuṭṭe upaḍḍhaṃ saṅghassa, upaḍḍhaṃ tassa. Atha mahantaṃ visamaṃ pūretvā apade padaṃ dassetvā kataṃ hoti, anissaro tattha saṅgho. 又，若有比丘不取用乃至僧团的一根藤条，而以自己带来的资具，于僧团的土地上建造个人精舍，则其一半为僧团所有，一半为个人所有。若是楼阁，下层为僧团所有，上层为个人所有。若他要下层，则下层归他。若上下层皆要，则于两层各得一半。若建造两处房舍，则一处为僧团所有，一处为个人所有。若是用寺院中长出的材料建造，他可获得三分之一。若在未曾建造过的地方建造基台或门廊，于墙外所建者，一半归僧团，一半归他。又，若是填平大片崎岖之地、于无迹处开出路径而建成，僧团于彼处则无所有权。 Ekaṃ varaseyyanti ettha navakammadānaṭṭhāne vā vassaggena pattaṭṭhāne vā yaṃ icchati, taṃ ekaṃ varaseyyaṃ anujānāmīti attho. 于“一处上等卧坐处”，此义为：或于分派新工程处，或于按戒腊次序所得之处，我允许（比丘）获取他所欲求的那一处上等卧坐处。 Pariyosite pakkamati tassevetanti puna āgantvā vasantassa antovassaṃ tasseva taṃ; anāgacchantassa pana saddhivihārikādayo gahetuṃ na labhanti. “工程完成后离开，仍属其所有”者，谓：若再来并于雨安居中居住，则该住处仍属于他；然若不来，其共住弟子等则不得获取。 Navakammadānakathā niṭṭhitā. 新工程分配论终。 Aññatrapaṭibhogapaṭikkhepādikathā 禁止挪作他用等事论 324. Nātiharantīti aññatra haritvā na paribhuñjanti. Guttatthāyāti yaṃ tattha mañcapīṭhādi, tassa guttatthāya, taṃ aññatra harituṃ anujānāmīti attho. Tasmā taṃ aññatra haritvā saṅghikaparibhogena paribhuñjantassa naṭṭhaṃ sunaṭṭhaṃ, jiṇṇaṃ sujiṇṇaṃ. Sace arogaṃ tasmiṃ vihāre paṭisaṅkhate puna pākatikaṃ kātabbaṃ. Puggalikaparibhogena paribhuñjato naṭṭhaṃ vā jiṇṇaṃ vā gīvā hoti, tasmiṃ paṭisaṅkhate dātabbameva. Sace tato gopānasiādīni gahetvā aññasmiṃ saṅghikāvāse yojenti, suyojitāni. Puggalikāvāse yojentehi pana mūlaṃ vā dātabbaṃ, paṭipākatikaṃ vā kātabbaṃ chaḍḍitavihārato mañcapīṭhādīni theyyacittena gaṇhanto uddhāreyeva bhaṇḍagghena kāretabbo. Puna āvāsikakāle dassāmīti gahetvā saṅghikaparibhogena paribhuñjantassa naṭṭhaṃ sunaṭṭhaṃ, jiṇṇaṃ sujiṇṇaṃ. Arogañce pākatikaṃ kātabbaṃ[Pg.87]. Puggalikaparibhogena paribhuñjantassa naṭṭhaṃ gīvā hoti. Tato dvāravātapānādīni saṅghikāvāse vā puggalikāvāse vā yojitāni paṭidātabbāniyeva. 324. “不应挪走”是指不应搬到别处使用。“为了守护”是指守护那里的床、椅等物，意思是允许为了守护它们而搬走。因此，如果搬走后作为僧团所有物使用，损坏了就算损坏，破旧了就算破旧。如果当该寺院修复时物品完好无损，则应恢复原状。如果作为个人所有物使用而损坏或破旧，则构成债务，当该寺院修复后必须归还。如果从那里取走椽子等物，用于另一僧团住所，则为善用。但若用于个人住所，则必须支付其价值，或提供替代品。从废弃的寺院中以偷盗之心拿取床、椅等物者，应按物品价值令其赔偿。若以“当有住众时再归还”为由拿走，并作为僧团所有物使用，损坏了就算损坏，破旧了就算破旧。如果完好无损，则应恢复原状。如果作为个人所有物使用而损坏，则构成债务。从那里拿走的门、窗等物，无论用于僧团住所还是个人住所，都必须归还。 Phātikammatthāyāti vaḍḍhikammatthāya. Phātikammañcettha samakaṃ vā atirekaṃ vā agghanakaṃ mañcapīṭhādisenāsanameva vaṭṭati. “为了交易”是指为了增值。在此，作为交易，只适合用等值或超值的床、椅等卧具来交换。 Cakkalikanti kambalādīhi veṭhetvā katacakkalikaṃ. Allehi pādehīti yehi akkantaṭṭhāne udakaṃ paññāyati, evarūpehi pādehi paribhaṇḍakatabhūmi vā senāsanaṃ vā na akkamitabbaṃ. Sace pana udakasinehamattameva paññāyati, na udakaṃ, vaṭṭati. Pādapuñchaniṃ pana allapādehipi akkamituṃ vaṭṭatiyeva. Saupāhanena dhotapādehi akkamitabbaṭṭhāneyeva na vaṭṭati. “轮状垫”是指用毛毯等包裹制成的轮状垫。“用湿脚”是指，如果脚踩下去的地方会出现水迹，就不应用这样的脚踩踏经过修治的地面或卧具。但如果只见潮湿而不见水迹，则是允许的。然而，即便是湿脚，踩在拭脚布上也是允许的。穿着鞋履者，于只应用净足踩踏之处，不应踩踏。 Coḷakena paliveṭhetunti sudhābhūmiyaṃ vā paribhaṇḍabhūmiyaṃ vā sace taṭṭikā vā kaṭasārako vā natthi, coḷakena pādā veṭhetabbā, tasmiṃ asati paṇṇampi attharituṃ vaṭṭati. Kiñci anattharitvā ṭhapentassa pana dukkaṭaṃ. Yadi pana tattha nevāsikā anatthatāyapi bhūmiyā ṭhapenti, adhotapādehipi vaḷañjenti, tatheva vaḷañjetuṃ vaṭṭati. “用布包裹”是指，如果在涂过灰泥的地面或经过修治的地面上没有垫子或草席，就应用布包裹双脚；如果没有布，铺上叶子也可以。但若什么也不铺就站立，则得一恶作。不过，如果那里的住众在地上不铺东西也站立，不洗脚也使用，那么同样地使用也是允许的。 Na bhikkhave parikammakatā bhittīti setabhitti vā cittakammakatā vā. Na kevalañca bhittimeva, dvārampi vātapānampi apassenaphalakampi pāsāṇatthambhampi rukkhatthambhampi cīvarena vā kenaci vā appaṭicchādetvā apassayituṃ na labbhatiyeva. “诸比丘，不应倚靠经过处理的墙壁”，这是指白墙或有彩绘的墙。不仅是墙壁，门、窗、倚板、石柱、木柱，若不以衣袍或任何东西覆盖，也绝不允许倚靠。 Dhotapādakāti dhotapādakā hutvā dhotehi pādehi akkamitabbaṭṭhāne nipajjituṃ kukkuccāyanti. ‘‘Dhotapādake’’tipi pāṭho. Dhotehi pādehi akkamitabbaṭṭhānassetaṃ adhivacanaṃ. Paccattharitvāti paribhaṇḍakataṃ bhūmiṃ vā bhūmattharaṇasenāsanaṃ vā saṅghikamañcapīṭhaṃ vā attano santakena paccattharaṇena paccattharitvāva nipajjitabbaṃ. Sace niddāyatopi paccattharaṇe saṅkuṭite koci sarīrāvayavo mañcaṃ vā pīṭhaṃ vā phusati, āpattiyeva. Lomesu pana lomagaṇanāya āpattiyeva. Paribhogasīsena apassayantassāpi eseva nayo. Hatthatalapādatalehi pana phusituṃ vā akkamituṃ vā vaṭṭati. Mañcapīṭhaṃ nīharantassa kāye paṭihaññati, anāpatti. “已洗脚者”(dhotapādakā)是说，洗过脚后，对在只应用净足踩踏之处躺卧感到犹豫。亦有读作“于净足处”(dhotapādake)，此乃对只应用净足踩踏之处的称谓。“铺好之后”是说，应先用自己的铺盖，铺在经涂饰的地面上、或铺有地铺的卧具上、或僧团的床椅上，然后才能躺卧。若于睡眠中铺盖卷起，身体任何部分触及床或椅，即得罪。至于毛发，则按毛发的数量得罪。倚靠资具者，亦同此理。然而，用手掌或脚掌接触或踩踏则无妨。搬运床椅时碰到身体，无罪。 Aññatraparibhogapaṭikkhepādikathā niṭṭhitā. 禁止挪作他用等事论终。 Saṅghabhattādianujānanakathā 允许僧食等事论 325. Na [Pg.88] sakkonti saṅghabhattaṃ kātunti sakalassa saṅghassa bhattaṃ kātuṃ na sakkonti. Uddesabhattantiādīsu ‘‘ekaṃ vā dve vā…pe… dasa vā bhikkhū saṅghato uddisitvā dethā’’ti evaṃ uddesena laddhabhikkhūnaṃ bhattaṃ kātuṃ icchanti. Apare tatheva bhikkhū paricchinditvā nimantetvā tesaṃ bhattaṃ kātuṃ icchanti. Apare salākāyo chinditvā, apare pakkhikaṃ uposathikaṃ pāṭipadikanti evaṃ niyāmetvā, ekassa vā dvinnaṃ vā…pe… dasannaṃ vā bhikkhūnaṃ bhattaṃ kātuṃ icchanti. Iti etāni bhattāni uddesabhattaṃ nimantananti imaṃ vohāraṃ pattāni. Yasmā pana te sacepi dubbhikkhe na sakkonti, subhikkhe jāte pana puna saṅghabhattaṃ kātuṃ sakkhissanti, tasmā bhagavā tampi anto katvā ‘‘anujānāmi, bhikkhave, saṅghabhattaṃ uddesabhatta’’ntiādimāha. 325. “‘彼等不能办僧食’者，谓彼等不能为全体僧团准备饭食。于‘指定食’等中，彼等欲为以指定方式而得之比丘准备饭食，即言：‘请从僧团中指定一位、两位……乃至十位比丘，为彼等供食。’另有人同样限定比丘后，邀请而欲为彼等准备饭食。另有人以抽签方式，或规定于每半月、布萨日、初一日，如是规定后，欲为一位、两位……乃至十位比丘准备饭食。于是此等饭食得‘指定食’、‘邀请食’等名。然，由于彼等纵于饥荒时不能办，但于食物丰足时，则将能再办僧食，是故世尊亦将其含摄在内而言：‘诸比丘，我允许僧食、指定食……’等。 Tattha saṅghabhatte ṭhitikā nāma natthi, tasmā ‘‘amhākaṃ ajja dasa dvādasa divasā bhuñjantānaṃ idāni aññato bhikkhū ānethā’’ti na evaṃ tattha vattabbaṃ. ‘‘Purimadivasesu amhehi na laddhaṃ, idāni taṃ amhākaṃ gāhethā’’ti evampi vattuṃ na labbhati. Tañhi āgatāgatānaṃ pāpuṇātiyeva. 于此，僧食中无有所谓的“规定次序”。是故，于彼处不应如是说：“我们食用至今已有十日、十二日了，现在请从别处带比丘来。”亦不得如是说：“前几日我们未曾得到，现在请为我们领取。”诚然，彼（僧食）理应归于所有前来的比丘。 Saṅghabhattādianujānanakathā niṭṭhitā. 允许僧食等事论终。 Uddesabhattakathā 指定食论 Uddesabhattādīsu pana ayaṃ nayo – raññā vā rājamahāmattena vā saṅghato uddisitvā ‘‘ettake bhikkhū ānethā’’ti pahite kālaṃ ghosetvā ṭhitikā pucchitabbā. Sace atthi, tato paṭṭhāya gāhetabbaṃ; no ce, therāsanato paṭṭhāya gāhetabbaṃ. Uddesakena piṇḍapātikānampi na atikkāmetabbaṃ. Te pana dhutaṅgaṃ rakkhantā sayameva atikkamissanti; evaṃ gāhiyamāne alasajātikā mahātherā pacchā āgacchanti, ‘‘bhante, vīsativassānaṃ gāhiyati, tumhākaṃ ṭhitikā atikkantā’’ti na vattabbā, ṭhitikaṃ ṭhapetvā tesaṃ gāhetvā pacchā ṭhitikāya gāhetabbaṃ. ‘‘Asukavihāre bahuṃ uddesabhattaṃ uppanna’’nti sutvā yojanantarikavihāratopi bhikkhū āgacchanti, sampattasampattānaṃ ṭhitaṭṭhānato paṭṭhāya gāhetabbaṃ. Asampattānampi upacārasīmaṃ paviṭṭhānaṃ antevāsikādīsu gaṇhantesu [Pg.89] gāhetabbameva. Bahiupacārasīmāya ṭhitānaṃ gāhethāti vadanti, na gāhetabbaṃ. Sace pana upacārasīmaṃ okkantehi ekābaddhā hutvā attano vihāradvāre vā antovihāreyeva vā honti, parisāvasena vaḍḍhitā nāma sīmā hoti, tasmā gāhetabbaṃ. Saṅghanavakassa dinnepi pacchā āgatānaṃ gāhetabbameva. Dutiyabhāge pana therāsanaṃ āruḷhe puna āgatānaṃ paṭhamabhāgo na pāpuṇāti, dutiyabhāgato vassaggena gāhetabbaṃ. 于指定食等，其法如是：若国王或大臣从僧团中指定，遣人而言：“请带如是数量的比丘来。”尔时，应宣告时辰，并询问有无规定次序。若有，则从彼次序开始领取；若无，则从长老座次开始领取。指定者亦不应越过行托钵的比丘。然彼等守护头陀支者，自当越过。如是领取时，若有性情懈怠之大长老于后前来，不应言：“尊者，现正为二十夏之比丘领取，尊驾之规定次序已过。”应暂置规定次序，先为彼等领取，其后再依规定次序领取。若听闻“某寺院有众多指定食”，纵有比丘从一由旬外之寺院前来，亦应从各自抵达者所站之处开始领取。于未至而入近行界(upacārasīmā)者，若其弟子等代为领取，亦应为彼等领取。若有人言：“为住于近行界外者领取”，则不应领取。然若彼等进入近行界后，连成一体，住于自寺之门或寺内，则此界限名为因僧众之力而增广，是故应为彼等领取。纵已施予僧团中最年少之比丘，于后来者亦应为之领取。然于第二轮，升至长老座次后，再来者则不得第一轮之份，应从第二轮中按戒腊顺序领取。 Ekasmiṃ vihāre ekaṃ bhattuddesaṭṭhānaṃ paricchinditvā gāvutappamāṇāyapi upacārasīmāya yattha katthaci ārocitaṃ uddesabhattaṃ, tasmiṃyeva bhattuddesaṭṭhāne gāhetabbaṃ. Eko ekassa bhikkhuno pahiṇāti ‘‘svepi saṅghato uddisitvā dasa bhikkhū pahiṇathā’’ti, tena so attho bhattuddesakassa ārocetabbo. Sace taṃ divasaṃ pamussati, dutiyadivase pātova ārocetabbo. Atha pamussitvāva piṇḍāya pavisanto sarati, yāva upacārasīmaṃ nātikkamati, tāva yā bhojanasālāya pakatiṭṭhitikā, tassāyeva vasena gāhetabbaṃ. Sacepi upacārasīmaṃ atikkantā bhikkhū ca upacārasīmaṭṭhakehi ekābaddhā honti, aññamaññaṃ dvādasahatthantaraṃ avijahitvā gacchanti, pakatiṭṭhitikāya vasena gāhetabbaṃ. Bhikkhūnaṃ pana tādise ekābaddhe asati bahiupacārasīmāya yasmiṃ ṭhāne sarati, tattha navaṃ ṭhitikaṃ katvā gāhetabbaṃ. Antogāme āsanasālāya sarantena āsanasālāya ṭhitikāya gāhetabbaṃ. Yattha katthaci saritvā gāhetabbameva, agāhetuṃ na vaṭṭati. Na hi etaṃ dutiyadivase labbhatīti. 在一座寺院中，划定一个指定食物处后，即便在远达一俱卢舍（gāvuta）的近行界（upacārasīmā）内任何地方宣布了指定食物（uddesabhatta），也应仅在该指定食物处领取。若有施主派人告知某位比丘：“明日亦请从僧团中指定十位比丘派来。”那么，该比丘应将此事告知指定食物者（bhattuddesaka）。倘若当日忘记，应于次日清晨告知。又或者，忘记之后，于入村托钵时方才忆起，那么只要尚未越过近行界，就应按照斋堂（bhojanasālā）的常规次序领取。即便比丘们已越过近行界，但若与仍在近行界内者相连接，彼此间保持在十二肘之内而行，也应按照常规次序领取。然而，若比丘们未如此连接，在近行界外任何地方忆起，则应于彼处订立新的次序来领取。若在村内的会堂（āsanasālā）忆起，则应按照会堂的次序领取。无论在何处忆起，都必须领取，不可不领，因为此食物次日便不可得。 Sace sakavihārato aññaṃ vihāraṃ gacchante bhikkhū disvā koci uddesabhattaṃ uddisāpeti, yāva antoupacāre vā upacārasīmaṭṭhakehi saddhiṃ vuttanayena ekābaddhā vā honti, tāva sakavihāre ṭhitikāvaseneva gāhetabbaṃ. Bahiupacāre ṭhitānaṃ dinnaṃ pana ‘‘saṅghato bhante ettake nāma bhikkhū uddisathā’’ti vutte sampattānaṃ gāhetabbaṃ. Tattha dvādasahatthantaraṃ avijahitvā ekābaddhanayena dūre ṭhitāpi sampattāyevāti veditabbaṃ. Sace yaṃ vihāraṃ gacchanti, tattha paviṭṭhānaṃ ārocenti, tassa vihārassa ṭhitikāvasena gāhetabbaṃ. Sacepi gāmadvāre vā vīthiyaṃ vā catukke [Pg.90] vā antaraghare vā bhikkhū disvā koci saṅghuddesaṃ āroceti, tasmiṃ tasmiṃ ṭhāne antoupacāragatānaṃ gāhetabbaṃ. 若有人见诸比丘从自寺前往他寺，而为之指定指定食(uddesabhatta)。若彼等尚在内近行界(antoupacāra)，或与住于近行界边际者，依前述之法相连接，则应依自寺之住位次第而领受。若为住于外近行界者而施，当被告知：“尊者，请从僧团中指定如是数量之比丘”时，则应由已到达者领受。于此，当知纵使远离而住，若以相连之法，未离十二肘，亦视同到达。若彼等进入所往之寺后，有人告知，则应依该寺之住位次第而领受。又若有人于村门、街道、四衢道或房舍内，见诸比丘而告知僧团指定食，则应由在该处进入内近行界者领受。 Gharūpacāro cettha ‘‘ekaṃ gharaṃ ekūpacāraṃ, ekaṃ gharaṃ nānūpacāraṃ, nānāgharaṃ ekūpacāraṃ, nānāgharaṃ nānūpacāra’’nti imesaṃ vasena veditabbo. Tattha yaṃ ekakulassa gharaṃ ekavaḷañjaṃ hoti, taṃ suppapātaparicchedassa anto ekūpacāraṃ nāma. Tatthuppanno uddesalābho tasmiṃ upacāre bhikkhācāravattenapi ṭhitānaṃ sabbesaṃ pāpuṇāti, etaṃ ‘‘ekaṃ gharaṃ ekūpacāraṃ’’ nāma. 于此，家宅近行(gharūpacāra)当依“一宅一近行、一宅多近行、多宅一近行、多宅多近行”此等分别而知。其中，一族之家，若仅由一门出入，其在簸箕抛落范围之内者，名为“一近行”。于彼处所生之指定利养，能遍及于该近行范围内，乃至行乞而住的一切比丘。此即名为“一宅一近行”。 Yaṃ pana ekaṃ gharaṃ dvinnaṃ bhariyānaṃ sukhavihāratthāya majjhe bhittiṃ uṭṭhāpetvā nānādvāravaḷañjaṃ kataṃ, tatthuppanno uddesalābho bhittiantarikassa na pāpuṇāti, tasmiṃ tasmiṃ ṭhāne nisinnasseva pāpuṇāti, etaṃ ‘‘ekaṃ gharaṃ nānūpacāraṃ’’ nāma. 又，若一宅为令二妻安住，于中间立墙，设别门出入。于彼处所生之指定利养，不及于为墙所隔者，仅及于各住其处而坐者。此即名为“一宅多近行”。 Yasmiṃ pana ghare bahū bhikkhū nimantetvā antogehato paṭṭhāya ekābaddhe katvā paṭivissakagharānipi pūretvā nisīdāpenti, tatthuppanno uddesalābho sabbesaṃ pāpuṇāti. Yampi nānākulassa nivesanaṃ majjhe bhittiṃ akatvā ekadvāreneva vaḷañjanti, tatrāpi eseva nayo. Etaṃ ‘‘nānāgharaṃ ekūpacāraṃ’’ nāma. 再者，若于某房舍中，邀请众多比丘，从屋内开始，使之相连而坐，乃至坐满邻近诸房舍，则于此处生起的指定利得，为所有比丘所得。又，不同家族的住处，中间不造墙壁，仅由一门出入，此亦同理。此即名为“多房舍一近行处”。 Yo pana nānānivesanesu nisinnānaṃ bhikkhūnaṃ uddesalābho uppajjati, kiñcāpi bhitticchiddena bhikkhū dissanti, tasmiṃ tasmiṃ nivesane nisinnānaṃyeva pāpuṇāti, etaṃ ‘‘nānāgharaṃ nānūpacāraṃ’’ nāma. 再者，为坐于不同房舍的诸比丘而生起的指定利得，即使能透过墙缝看见比丘，也仅归属于坐在各自房舍的比丘。此即名为“多房舍多近行处”。 Yo pana gāmadvāravīthicatukkesu aññatarasmiṃ ṭhāne uddesabhattaṃ labhitvā aññasmiṃ bhikkhusmiṃ asati attanova pāpuṇāpetvā dutiyadivasepi tasmiṃyeva ṭhāne aññaṃ labhati, tena yaṃ aññaṃ navakaṃ vā vuḍḍhaṃ vā bhikkhuṃ passati, tassa gāhetabbaṃ. Sace koci natthi, attanova pāpetvā bhuñjitabbaṃ. 再者，若有比丘在村门口、街道或四岔路口等处获得指定食物，当时无其他比丘在场，便使其归于自己；第二天又在同一处获得另一份，那么他见到任何其他比丘，无论是新学或长老，都应为之领取。若无任何其他比丘，则应取来自己食用。 Sace āsanasālāya nisīditvā kālaṃ paṭimānentesu bhikkhūsu koci āgantvā ‘‘saṅghuddesapattaṃ detha, uddesapattaṃ detha, saṅghato uddisitvā pattaṃ detha, saṅghikaṃ pattaṃ dethā’’ti vā vadati, uddesapattaṃ ṭhitikāya gāhetvā dātabbaṃ. ‘‘Saṅghuddesabhikkhuṃ detha, saṅghato uddisitvā bhikkhuṃ detha, saṅghikaṃ bhikkhuṃ dethā’’ti vuttepi eseva nayo. 若诸比丘在坐堂(āsanasālā)坐着等待用餐时间时，有人前来或说：“请给僧团指定的钵！”“请给指定的钵！”“请从僧团中指定后给钵！”“请给僧团的钵！”，则应按次序让人拿取指定的钵并给予。若有人说：“请给僧团指定的比丘！”“请从僧团中指定后给比丘！”“请给僧团的比丘！”，此亦同理。 Uddesako [Pg.91] panettha pesalo lajjī medhāvī icchitabbo, tena tikkhattuṃ ṭhitikaṃ pucchitvā sace koci ṭhitikaṃ jānanto natthi, therāsanato gāhetabbaṃ. Sace pana ‘‘ahaṃ jānāmi, dasavassena laddha’’nti koci bhaṇati, ‘‘atthāvuso, dasavassā bhikkhū’’ti pucchitabbaṃ. Sace tassa sutvā ‘‘dasavassamha dasavassamhā’’ti bahū āgacchanti, ‘‘tuyhaṃ pāpuṇāti, tuyhaṃ pāpuṇātī’’ti avatvā ‘‘sabbe appasaddā hothā’’ti vatvā paṭipāṭiyā ṭhapetabbā. Ṭhapetvā ‘‘kati icchathā’’ti upāsako pucchitabbo. ‘‘Ettake nāma, bhante, bhikkhū’’ti vutte ‘‘tuyhaṃ pāpuṇāti, tuyhaṃ pāpuṇātī’’ti avatvā sabbanavakassa vassaggañca utu ca divasabhāgo ca chāyā ca pucchitabbā. Sace chāyāyapi pucchiyamānāya añño vuḍḍhataro āgacchati, tassa dātabbaṃ. Atha chāyaṃ pucchitvā ‘‘tuyhaṃ pāpuṇātī’’ti vutte vuḍḍhataro āgacchati, na labhati. Kathāpapañcena hi nisinnassāpi niddāyantassāpi gāhitaṃ suggāhitaṃ, atikkantaṃ suatikkantaṃ, bhājanīyabhaṇḍañhi nāmetaṃ sampattasseva pāpuṇāti, tattha sampattabhāvo upacārena paricchinditabbo. Āsanasālāya ca antoparikkhepo upacāro, tasmiṃ ṭhitassa lābho pāpuṇātīti. 于此，应期望一位爱戒、有惭、具慧的指定者。他应三度询问既定次序，若无人知晓，则应从长老的座次开始选取。若有人说：“我知道，由十夏者获得。”则应询问：“贤友，有十夏的比丘吗？”若听后有许多人前来，说：“我们是十夏，我们是十夏。”不应说“你得到，你得到”，而应说“各位请安静”，然后让他们依序排好。排好后，应询问优婆塞：“您想供养几位？”当被告知“尊者，这么多位比丘”时，不应说“你得到，你得到”，而应询问那位最年轻比丘的戒腊年数、季节、日中时分以及影子长度。若在询问影子长度时，有更年长者前来，则应给予他。但若问完影子，说了“你得到”之后，才有更年长者前来，则他不能获得。因为通过言语的指定，即使是为正在就座或睡眠者所作的选取，也是有效的选取；已略过者，即为完全略过。这就像是待分之物，只归于已到达者。此处的“到达”状态应由近行界（upacāra）来界定。而对于集会堂，其内部范围即是近行界，站在此中的人能获得利养。 Koci āsanasālato aṭṭha uddesapatte āharāpetvā satta patte paṇītabhojanānaṃ ekaṃ udakassa pūretvā āsanasālāyaṃ pahiṇāti, gahetvā āgatā kiñci avatvā bhikkhūnaṃ hatthesu patiṭṭhāpetvā pakkamanti. Yena yaṃ laddhaṃ, tasseva taṃ hoti. Yena pana udakaṃ laddhaṃ, tassa atikkantampi ṭhitikaṃ ṭhapetvā aññaṃ uddesabhattaṃ gāhetabbaṃ. Tañca lūkhaṃ vā labhatu paṇītaṃ vā ticīvaraparivāraṃ vā, tassevetaṃ. Īdiso hissa puññaviseso. Udakaṃ pana yasmā āmisaṃ na hoti, tasmā aññaṃ uddesabhattaṃ labbhati. 某位施主从集会堂命人取来八个指定钵，将七个钵盛满精美食物，一个盛满水，然后送到集会堂。送来的人什么也不说，将钵放在比丘们手中后就离开了。谁拿到什么，就是谁的。然而，得到水的人，即使其领食的次序已过，也应不计，并应让他领受另一份指定食物。无论他得到的是粗劣或精美的食物，或是有三衣作为附加品，那都是他的。这确实是他特殊的福德。再者，由于水不是食物（āmisa），因此他能得到另一份指定食物。 Sace pana te gahetvā āgatā ‘‘idaṃ kira bhante sabbaṃ bhājetvā bhuñjathā’’ti vatvā gacchanti, sabbehi bhājetvā bhuñjitvā udakaṃ pātabbaṃ. Saṅghato uddisitvā ‘‘aṭṭha mahāthere detha, majjhime detha, navake detha, paripuṇṇavassasāmaṇere detha, majjhimabhāṇakādayo detha, mayhaṃ ñātibhikkhū dethā’’ti vadantassa pana ‘‘upāsaka, tvaṃ evaṃ vadasi, ṭhitikāya pana tesaṃ na pāpuṇātī’’ti vatvā ṭhitikāvaseneva dātabbā. Daharasāmaṇerehi [Pg.92] pana uddesabhattesu laddhesu sace dāyakānaṃ ghare maṅgalaṃ hoti, ‘‘tumhākaṃ ācariyupajjhāye pesethā’’ti vattabbaṃ. 再者，如果他们取来后说：“尊者们，请将这一切分了食用吧。”说完便离去，那么就应由所有人分食并喝水。从僧团指定时，若有施主说：“请给八位大长老，给中座比丘，给新比丘，给满二十岁的沙弥，给中部诵者(majjhimabhāṇaka)等，给我的亲戚比丘。”则应如此对他说：“优婆塞(upāsaka)，你虽然这么说，但根据次序他们得不到。”说完后，只应按照次序来分派。再者，当年幼的沙弥们得到指定食物时，如果施主家有吉祥之事，则应对他们说：“请派你们的阿阇梨与戒师前来。” Yasmiṃ pana uddesabhatte paṭhamabhāgo sāmaṇerānaṃ pāpuṇāti, anubhāgo mahātherānaṃ, na tattha sāmaṇerā ‘‘mayaṃ paṭhamabhāgaṃ labhimhā’’ti purato gantuṃ labhanti, yathāpaṭipāṭiyā eva gantabbaṃ. ‘‘Saṅghato uddisitvā ‘tumhe ethā’ti vutte ‘mayhaṃ aññadāpi jānissasi, ṭhitikā pana evaṃ gacchatī’’’ti ṭhitikāvaseneva gāhetabbaṃ. Atha ‘‘saṅghuddesapattaṃ dethā’’ti vatvā agāhiteyeva patte yassa kassaci pattaṃ gahetvā pūretvā āharati, āhaṭampi ṭhitikāya eva gāhetabbaṃ. 再者，在某指定食物中，若第一份轮到沙弥，后一份轮到大长老，沙弥们不能因为说“我们得到第一份”就走在前面，必须只按照腊的次序走。当从僧团指定并被告知“你们来”时，应说：“关于我，你以后自会了解；但次序就是如此。”并只应按照次序来领受。又或者，若有人说了“请给僧团的指定钵”之后，在钵还未被领受时，就拿了某个比丘的钵装满后拿来，即使是这样拿来了，也只应按照次序来领受。 Eko ‘‘saṅghuddesapattaṃ āharā’’ti pesito ‘‘bhante, ekaṃ pattaṃ detha, nimantanabhattaṃ āharissāmī’’ti vadati, so ce uddesabhattagharato ayaṃ āgatoti ñatvā bhikkhūhi ‘‘nanu tvaṃ asukagharato āgato’’ti vutto ‘‘āma, bhante, na nimantanabhattaṃ, uddesabhatta’’nti bhaṇati, ṭhitikāya gahetabbaṃ. Yo pana ‘‘ekaṃ pattaṃ āharā’’ti vutto ‘‘‘ki’nti vatvā āharāmī’’ti vatvā ‘‘yathā te ruccatī’’ti vutto āgacchati, ayaṃ vissaṭṭhadūto nāma. Uddesapattaṃ vā paṭipāṭipattaṃ vā puggalikapattaṃ vā yaṃ icchati, taṃ tassa dātabbaṃ. Eko bālo abyatto ‘‘uddesapattaṃ āharā’’ti pesito vattuṃ na jānāti, tuṇhībhūto tiṭṭhati, so ‘‘kassa santikaṃ āgatosī’’ti vā ‘‘kassa pattaṃ harissasī’’ti vā na vattabbo. Evañhi vutto pucchāsabhāgena ‘‘tumhākaṃ santikaṃ āgatomhī’’ti ‘‘tumhākaṃ pattaṃ harissāmī’’ti vā vadeyya, tato taṃ bhikkhuṃ aññe bhikkhū jigucchantā na olokeyyuṃ. ‘‘Kuhiṃ gacchasi, kiṃ karonto āhiṇḍasī’’ti pana vattabbo. Tassa ‘‘uddesapattatthāya āgatomhī’’ti vadantassa gāhetvā patto dātabbo. 某人被派去取“僧团指定食钵”，他说：“尊者，请给我一个钵，我将去取邀请食。”如果比丘们知道此人是从指定食的施主家来的，问他：“你不是从某某家来的吗？”他回答：“是的，尊者，不是邀请食，是指定食。”那么，应依规定而取。又，若有人被告知“拿一个钵来”，他问“我该说是为了什么而拿？”，被回答“随你所乐”后前来，这称为“随宜使者”。他想要指定钵、次第钵或个人钵，就应给他那个。一个愚钝无知的人被派去取“指定钵”时，不知该说什么，只是默然站立。不应问他：“你是到哪位比丘这里来的？”或“你要为谁拿钵？”因为这样被问时，他可能会顺着问话回答：“我到您这里来”或“我要为你们拿钵”，于是其他比丘会因厌恶而不看他。但可以问他：“你去哪里？你到处走动做什么？”当他说“我为指定钵而来”时，应将钵交给他取走。 Ekā kūṭaṭṭhitikā nāma hoti. Rañño vā hi rājamahāmattassa vā gehe atipaṇītāni aṭṭha uddesabhattāni niccaṃ diyyanti, tāni ekacārikabhattāni katvā bhikkhū visuṃ ṭhitikāya paribhuñjanti. Ekacce bhikkhū ‘‘sve dāni amhākaṃ pāpuṇissantī’’ti attano ṭhitikaṃ sallakkhetvā gatā, tesu anāgatesuyeva aññe āgantukā bhikkhū āgantvā āsanasālāya [Pg.93] nisīdanti; taṅkhaṇaññeva rājapurisā āgantvā ‘‘paṇītabhattapatte dethā’’ti vadanti. Āgantukā ṭhitikaṃ ajānantā gāhenti. Taṅkhaṇaññeva ca ṭhitikaṃ jānanakabhikkhū āgantvā ‘‘kiṃ gāhethā’’ti vadanti. ‘‘Rājagehe paṇītabhatta’’nti. ‘‘Kativassato paṭṭhāyā’’ti? ‘‘Ettakavassato nāmā’’ti. ‘‘Mā gāhethā’’ti nivāretvā ṭhitikāya gāhetabbaṃ. Gāhite āgatehipi pattadānakāle āgatehipi dinnakāle āgatehipi rājagehato patte pūretvā āhaṭakāle āgatehipi rājā ‘‘ajja bhikkhūyeva āgacchantū’’ti pesetvā bhikkhūnaṃyeva hatthe piṇḍapātaṃ deti; evaṃ dinnapiṇḍapātaṃ gahetvā āgatakāle āgatehipi ṭhitikaṃ jānanakabhikkhūhi ‘‘mā bhuñjitthā’’ti vāretvā ṭhitikāyameva gāhetabbaṃ. 有一种规定，名为“狡诈规定”(kūṭaṭṭhitikā)。譬如，在国王或大臣家中，常供养八份极为精美的指定食物。比丘们将之作为独食，依规定分开受用。有些比丘算好自己的轮次，心想：“明天就轮到我们了”，便离开了。在他们尚未回来时，其他客比丘来到坐堂坐下。就在那时，国王的仆人前来，说：“请给出盛放精美食物的钵。”客比丘们不知此规定，便给出了钵。也就在那时，知晓规定的比丘们前来问道：“你们在领什么？”答：“王家的精美食物。”问：“从第几夏腊开始的？”答：“从某某夏腊开始的。”（知情的比丘便说：）“莫领！”如此阻止之后，应依规定领取。若知晓规定的比丘们在（客比丘）已领取后、给钵时、食物已给出时、或从王家装满钵带来时才到来；又或者国王派人说“今日请比丘们亲自前来”，而亲手将食物布施给比丘们，在（客比丘）领了如此布施的食物回来时才到来——（在这些情况下，）他们都应阻止道：“莫食！”，并且只应依规定领取。 Atha ne rājā bhojetvā pattepi nesaṃ pūretvā deti, yaṃ āhaṭaṃ taṃ ṭhitikāya gāhetabbaṃ. Sace pana ‘‘mā tucchahatthā gacchantū’’ti thokameva pattesu pakkhittaṃ hoti, taṃ na gāhetabbaṃ. Atha bhuñjitvā tucchapattāva āgacchanti, yaṃ tehi bhuttaṃ, taṃ nesaṃ gīvā hotīti mahāsumatthero āha. Mahāpadumatthero panāha – ‘‘gīvākiccaṃ ettha natthi, ṭhitikaṃ pana ajānantehi yāva jānanakā āgacchanti, tāva nisīditabbaṃ siyā; evaṃ santepi bhuttaṃ subhuttaṃ, idāni pattaṭṭhānena gāhetabba’’nti. 然后，若国王招待他们用餐后，又将他们的钵装满食物给他们，那么所拿来的食物应按照规定来领取。但如果只是为了“别让他们空手而归”而在钵里放了一点点，那就不应领取。又如果他们吃完后空钵而回，大须弥(Mahāsuma)长老说：“他们所吃的，是他们的债务。”但大红莲(Mahāpaduma)长老说：“此事不构成债务。不过，不了解规定的人，本应坐着等到知情者前来；即便如此，已食者，即为善食，现在应领取此钵应得的份量。” Eko ticīvaraparivāro satagghanako piṇḍapāto avassikassa bhikkhuno patto, vihāre ca ‘‘evarūpo piṇḍapāto avassikassa patto’’ti likhitvā ṭhapesuṃ. Atha saṭṭhivassaccayena añño tathārūpo piṇḍapāto uppanno, ayaṃ kiṃ avassikaṭṭhitikāya gāhetabbo, udāhu saṭṭhivassikaṭṭhitikāyāti. Saṭṭhivassikaṭṭhitikāyāti vuttaṃ, ayañhi bhikkhu ṭhitikaṃ gahetvāyeva vaḍḍhitoti. 一份附带三衣、价值一百的布施，轮到了一位未曾安居的比丘，并且在寺院里写下此例：“此等布施归未曾安居的比丘所有。”六十年后，又出现了同样的布施。此份布施是应根据未安居比丘的惯例来领取，还是根据六十夏腊比丘的惯例来领取呢？（义注中）说：“应根据六十夏腊比丘的惯例。”因为此比丘正是受持此惯例而年腊增长的。 Eko uddesabhattaṃ bhuñjitvā sāmaṇero jāto, puna taṃ bhattaṃ sāmaṇeraṭṭhitikāya pattaṃ gaṇhituṃ labhati. Ayaṃ kira antarābhaṭṭhako nāma. Yo pana paripuṇṇavasso sāmaṇero ‘‘sve uddesabhattaṃ labhissatī’’ti ajjeva upasampajjati, atikkantā tassa ṭhitikā. Ekassa bhikkhuno uddesabhattaṃ pattaṃ, patto cassa na tuccho hoti, so aññassa samīpe nisinnassa pattaṃ dāpeti, tañce theyyāya haranti, gīvā hoti[Pg.94]. Sace pana so bhikkhu ‘‘mayhaṃ pattaṃ dammī’’ti sayameva deti, assa gīvā na hoti. Athāpi tena bhattena anatthiko hutvā ‘‘alaṃ mayhaṃ, tavetaṃ bhattaṃ dammi, pattaṃ pesetvā āharāpehī’’ti aññaṃ vadati, yaṃ tato āharīyati sabbaṃ pattasāmikassa hoti. Pattañce theyyāya haranti, suhaṭo; bhattassa dinnattā gīvā na hoti. 某位比丘食用指定食后成为沙弥，他仍可根据沙弥的惯例领取那份食物。此人据说名为“中途变故者”(antarābhaṭṭhako)。另外，若有年满二十岁的沙弥，本应在‘明日将得指定食’之日，却于今日便受具足戒，则他作为沙弥的惯例便已失效。一份指定食轮到某位比丘，但他的钵不空，他便让（施主将食物）放入坐在旁边的另一位比丘的钵中。如果此钵遭窃，则（用钵的比丘）须赔偿。但如果那位比丘亲口说“我给你我的钵”而自己交出，则（用钵者）无赔偿责任。又，如果他对那份食物不感兴趣，对另一人说：“我够了，这份食物给你，请派人送钵来取。”那么，从彼处取来的一切都属于钵的主人。如果钵遭窃，则构成盗窃；由于食物已经给出，（原主）便无赔偿责任。 Vihāre dasa bhikkhū honti, tesu nava piṇḍapātikā, eko sādiyanako. ‘‘Dasa uddesapatte dethā’’ti vutte piṇḍapātikā gahetuṃ na icchanti. Itaro bhikkhu ‘‘sabbāni mayhaṃ pāpuṇantī’’ti gaṇhāti, ṭhitikā na hoti. Ekekaṃ ce pāpetvā gaṇhāti, ṭhitikā tiṭṭhati. Evaṃ gāhetvā dasahipi pattehi āharāpetvā ‘‘bhante, mayhaṃ saṅgahaṃ karothā’’ti nava patte piṇḍapātikānaṃ deti, bhikkhudattiyaṃ nāmetaṃ, gaṇhituṃ vaṭṭati. 寺院里有十位比丘，其中九位是常行乞食者，一位是乐于接受邀请食者。当有人说“请给十份指定食”时，常行乞食者们不想领取。另一位比丘说“全部都归我”而领取，这不符合规定。如果他先让每一份都（在名义上）归属各人后再领取，规定就得以维持。如此（如法）领受后，他让人用十个钵将食物取来，然后对常行乞食者们说：“尊者们，请对我作摄益。”并将九钵食物分给他们，此食名为“比丘所施食”(bhikkhudattiyaṃ)，可以领受。 Sace so upāsako ‘‘bhante, gharaṃ āgantabba’’nti vadati, so ca bhikkhu te bhikkhū ‘‘etha, bhante, mayhaṃ sahāyā hothā’’ti tassa gharaṃ gacchati. Yaṃ tattha labhati, sabbaṃ tasseva hoti. Itare tena dinnaṃ labhanti. Atha nesaṃ ghareyeva nisīdāpetvā dakkhiṇodakaṃ datvā yāgukhajjakādīni denti, ‘‘bhante, yaṃ manussā denti, taṃ gaṇhathā’’ti tassa bhikkhuno vacaneneva itaresaṃ vaṭṭati. Bhuttāvīnaṃ patte pūretvā gaṇhitvā gamanatthāya denti, sabbaṃ tasseva bhikkhuno hoti, tena dinnaṃ itaresaṃ vaṭṭati. 倘若那位优婆塞说：“尊者，请到家里来。”而那位比丘对其他比丘说：“诸位尊者，请来，做我的同伴吧。”并前往其家。他在那里得到的一切，都属于他自己。其他比丘领受他所给与的。又或者，施主让他们就在家中坐下，行献赠水后，供养粥、嚼食等，此时，其他比丘仅凭那位比丘所言：“诸位尊者，人们所供养的，你们就领受吧”，方可领受。用餐完毕后，施主为了让他们带走而将钵装满食物给他们，所有这些都属于那位比丘，其他比丘领受他所给与的才合宜。 Yadi pana te vihāreyeva tena bhikkhunā ‘‘bhante, mayhaṃ bhikkhaṃ gaṇhatha, manussānañca vacanaṃ kātuṃ vaṭṭatī’’ti vuttā gacchanti, yaṃ tattha bhuñjanti ceva nīharanti ca, sabbaṃ taṃ tasseva santakaṃ. Athāpi ‘‘mayhaṃ bhikkhaṃ gaṇhathā’’ti avuttā ‘‘manussānaṃ vacanaṃ kātuṃ vaṭṭatī’’ti gacchanti, tatra ce ekassa madhurena sarena anumodanaṃ karontassa sutvā therānañca upasame pasīditvā bahuṃ samaṇaparikkhāraṃ denti, ayaṃ theresu pasādena uppanno ‘‘akatabhāgo’’ nāma, tasmā sabbesaṃ pāpuṇāti. 又，倘若那些比丘在寺院里，被那位比丘告知：“诸位尊者，请接受我的比丘食，也理应回应人们的请求。”他们若前往，在那里所吃和所带走的东西，全部都属于那位比丘。又或者，他们未被告知“请接受我的比丘食”，仅被告知“理应回应人们的请求”而前往，如果在那里，施主因听闻一位比丘用甜美的声音随喜，并对长老们的寂静生起净信，而布施了许多沙门资具，这份因对长老们生起净信而产生的供养，被称为“未预作份”(akatabhāgo)，因此应分给所有人。 Eko saṅghato uddisāpetvā ṭhitikāya gāhitaṃ pattaṃ haritvā paṇītassa khādanīyabhojanīyassa pūretvā āharitvā ‘‘imaṃ, bhante, sabbo saṅgho paribhuñjatū’’ti deti, sabbehi bhājetvā paribhuñjitabbaṃ. Pattasāmikassa pana atikkantampi ṭhitikaṃ ṭhapetvā aññaṃ uddesabhattaṃ dātabbaṃ. Atha [Pg.95] ‘‘paṭhamaṃyeva sabbaṃ saṅghikaṃ pattaṃ dethā’’ti vadati, ekassa lajjibhikkhuno santako patto dātabbo. Āharitvā ca ‘‘sabbo saṅgho paribhuñjatū’’ti vutte bhājetvā paribhuñjitabbaṃ. 一位优婆塞从僧团获得指定后，拿走依序轮到的钵，装满上好的食物后拿回来，说：“诸位尊者，愿整个僧团享用此食。”此食物应当由所有比丘平分后食用。又，对于那位钵的主人，应搁置其已过的轮次，另外给他一份指定食物。又或者，如果他一开始就说：“请给我一个完全属于僧团的钵。”就应该把一位有惭愧心比丘的钵给他。拿回来后，如果他说“愿整个僧团享用”，就应当平分后食用。 Eko pātiyā bhattaṃ āharitvā ‘‘saṅghuddesaṃ dammī’’ti vadati, ekekaṃ ālopaṃ adatvā ṭhitikāya ekassa yāpanamattaṃ katvā dātabbaṃ. Atha so bhattaṃ āharitvā kiñci vattuṃ ajānanto tuṇhībhūto acchati, ‘‘kassa te ānītaṃ, kassa dātukāmosī’’ti na vattabbaṃ. Pucchāsabhāgena hi ‘‘tumhākaṃ ānītaṃ, tumhākaṃ dātukāmomhī’’ti vadeyya, tato taṃ bhikkhuṃ aññe bhikkhū jigucchantā gīvaṃ parivattetvā oloketabbampi na maññeyyuṃ. Sace pana ‘‘kuhiṃ yāsi, kiṃ karonto āhiṇḍasī’’ti vutte ‘‘uddesabhattaṃ gahetvā āgatomhī’’ti vadati, ekena lajjibhikkhunā ṭhitikāya gāhetabbaṃ. Sace ābhataṃ bahu hoti, sabbesaṃ pahoti, ṭhitikākiccaṃ natthi, therāsanato paṭṭhāya pattaṃ pūretvā dātabbaṃ. 一位优婆塞以器皿盛食而来，说：“我布施僧差食。”此时不应一抟一抟地布施，而应依序做成足够一位比丘维生的份量后布施。若他带食物来，却不知该说什么而默然不语，则不应问：“你为谁带来的？想布施给谁？”因为若被问，他可能会说：“为你们带来的，我想布施给你们。”如此一来，其他比丘就会厌恶那位比丘，扭过头去，不屑一顾。但如果被问：“你去哪里？四处走动做什么？”而他回答说：“我拿了僧差食回来。”则应由一位有惭有愧的比丘依序接受。如果带来的食物很多，足够所有人食用，则无需依序而行，应从长老的座位开始，逐一满钵而施。 ‘‘Saṅghuddesapattaṃ dethā’’ti vutte ‘‘kiṃ āharissasī’’ti avatvā pakatiṭṭhitikāya eva gāhetabbaṃ. Yo pana pāyāso vā rasapiṇḍapāto vā niccaṃ labbhati; evarūpānaṃ paṇītabhojanānaṃ āveṇikā ṭhitikā kātabbā, tathā saparivārāya yāguyā mahagghānaṃ phalānaṃ paṇītānañca khajjakānaṃ. Pakatibhattayāguphalakhajjakānaṃ pana ekāva ṭhitikā kātabbā. ‘‘Sappiṃ āharissāmī’’ti vutte sabbasappīnaṃ ekāva ṭhitikā vaṭṭati, tathā sabbatelānaṃ. ‘‘Madhuṃ āharissāmī’’ti vutte pana madhuno ekāva ṭhitikā vaṭṭati, tathā phāṇitassa laṭṭhimadhukādīnañca bhesajjānaṃ. Sace pana gandhamālaṃ saṅghuddesaṃ denti, piṇḍapātikassa vaṭṭati, na vaṭṭatīti. Āmisasseva paṭikkhittattā vaṭṭati, saṅghaṃ uddissa dinnattā pana na gahetabbanti vadanti. 当（比丘）说“请布施僧差食”时，不应问：“你要带来什么？”而应仅依常规程序接受。然而，对于经常能得到的乳糜或美味的团食等精馔，应制定特别的程序；同样，对于有佐料的粥、贵重的水果和精美的硬食也应如此。至于普通的饭食、粥、水果和硬食，则制定一个统一的程序即可。当（施主）说：“我要带来酥油”时，对于所有酥油，一个统一的程序即适用，对于所有油类也是如此。当（施主）说：“我要带来蜂蜜”时，对于蜂蜜，一个统一的程序即适用，对于糖蜜、甘草等药物也是如此。但如果有人以香、花指定供养僧团，行乞食的比丘是否可以接受？因所禁止的仅是食物（āmisa），故可以接受。但亦有人说，因其是指定供养僧团的，故不应接受。 Uddesabhattakathā niṭṭhitā. 僧差食论，终。 Nimantanabhattakathā 应请食论 Nimantanaṃ puggalikañce, sayameva issaro. Saṅghikaṃ pana uddesabhatte vuttanayeneva gāhetabbaṃ. Sace panettha dūto byatto hoti, ‘‘bhante[Pg.96], rājagehe bhikkhusaṅghassa bhattaṃ gaṇhathā’’ti avatvā ‘‘bhikkhaṃ gaṇhathā’’ti vadati, piṇḍapātikānampi vaṭṭati. Atha dūto abyatto ‘‘bhattaṃ gaṇhathā’’ti vadati, bhattuddesako byatto ‘‘bhatta’’nti avatvā ‘‘bhante, tumhe yāthā’’ti vadati; evampi piṇḍapātikānampi vaṭṭati. Tumhākaṃ paṭipāṭiyā ‘‘bhattaṃ pāpuṇātī’’ti vutte pana na vaṭṭati. Sace nimantetuṃ āgatamanusso āsanasālaṃ pavisitvā ‘‘aṭṭha bhikkhū dethā’’ti vā ‘‘aṭṭha patte dethā’’ti vā vadati; evampi piṇḍapātikānaṃ vaṭṭati, ‘‘tumhe ca tumhe ca gacchathā’’ti vattabbaṃ. Sace pana ‘‘aṭṭha bhikkhū detha; bhattaṃ gaṇhatha, aṭṭha patte detha; bhattaṃ gaṇhathā’’ti vadati, paṭipāṭiyā gāhetabbaṃ. Gāhentena pana vicchinditvā ‘‘bhatta’’nti avadantena ‘‘tumhe ca tumhe ca gacchathā’’ti vutte piṇḍapātikānaṃ vaṭṭati. ‘‘Bhante, tumhākaṃ pattaṃ detha, tumhe ethā’’ti vutte pana ‘‘sādhu, upāsakā’’ti gantabbaṃ. Saṅghato uddisitvā ‘‘tumhe ethā’’ti vuttepi yathāṭhitikāya gāhetabbaṃ. 若邀请为个人，则自己作主。但若为僧团所有，则应仅按照“指定食”(uddesabhatta)中所说之法接受。于此，若使者聪慧，不说：“尊者，请于王宫接受比丘僧团之食”，而说：“请接受饮食”，则对行乞食者亦可。又，若使者不聪慧而说：“请接受食物”，而负责分配食物的比丘聪慧，不说“食物”，而说：“尊者，请你们去”，如此，对行乞食者亦可。但若被告知：“食物已按顺序轮到你们”，则不可。若前来邀请之人进入集会堂后说：“请给八位比丘”或“请给八个钵”，如此，对行乞食者亦可，应告知：“你与你去吧”。但若其说：“请给八位比丘，请接受食物”或“请给八个钵，请接受食物”，则应按顺序接受。但若负责分配者中断其语，不说“食物”，而说：“你与你去吧”，则对行乞食者亦可。但若被告知：“尊者，请给您的钵，请您来”，则应说：“善哉，优婆塞”后前往。即使从僧团中指定后说：“你们来吧”，亦应按照既定顺序接受。 Nimantanabhattagharato pana pattatthāya āgatassa uddesabhatte vuttanayeneva ṭhitikāya patto dātabbo. Eko ‘‘saṅghato paṭipāṭiyā patta’’nti avatvā kevalaṃ ‘‘ekaṃ pattaṃ dethā’’ti vatvā agāhiteyeva patte yassa kassaci pattaṃ gahetvā pūretvā āharati, taṃ pattasāmikasseva hoti, uddesabhatte viya ṭhitikāya na gāhetabbaṃ. Idhāpi yo āgantvā tuṇhībhūto tiṭṭhati, so ‘‘kassa santikaṃ āgatosī’’ti vā ‘‘kassa pattaṃ harissasī’’ti vā na vattabbo. 又，对从受邀用餐之家为取钵而来者，应仅按照“指定食”中所说之法，依序授与钵。若一优婆塞不说：“请按顺序从僧团取钵”，仅说：“请给一个钵”，于钵尚未被指定时，即取了某比丘之钵，装满后携回，则彼食物仅属该钵之主所有，不应如“指定食”中那样依序接受。于此，若有人来后默然站立，不应问彼：“汝至谁处而来？”或“汝欲取谁之钵？” Pucchāsabhāgena hi ‘‘tumhākaṃ santikaṃ āgato, tumhākaṃ pattaṃ harissāmī’’ti vadeyya, tato so bhikkhu bhikkhūhi jigucchanīyo assa. ‘‘Kuhiṃ gacchasi, kiṃ karonto āhiṇḍasī’’ti pana vutte ‘‘tassa pattatthāya āgatomhī’’ti vadantassa paṭipāṭiyā bhattaṭṭhitikāya gāhetvā patto dātabbo. ‘‘Bhattāharaṇakapattaṃ dethā’’ti vuttepi paṭipāṭiyā bhattaṭṭhitikāya eva dātabbo. Sace āharitvā ‘‘sabbo saṅgho bhuñjatū’’ti vadati, bhājetvā bhuñjitabbaṃ. Pattasāmikassa atikkantampi ṭhitikaṃ ṭhapetvā aññaṃ paṭipāṭibhattaṃ gāhetabbaṃ. 因为他若以盘问的口气说：“我到你们这里来，是要拿走你们的钵”，那么那位比丘应被（其他）比丘们厌恶。但如果被问到：“你去哪里？做什么到处游荡？”而他回答说：“我是为他的钵而来”，则应按照食事的次序，让他取走钵。当他说“请给我用来取食的钵”时，也应同样按照食事的次序给予。如果他拿来（食物）后说：“愿整个僧伽都受用”，则应分配后受用。应为钵主保留其已错过的轮次，并为他领取另一份次第食。 Eko [Pg.97] pātiyā bhattaṃ āharitvā ‘‘saṅghassa dammī’’ti vadati, ālopabhattaṭṭhitikato paṭṭhāya ālopasaṅkhepena bhājetabbaṃ. Sace pana tuṇhībhūto acchati, ‘‘kassa te ābhataṃ, kassa dātukāmosī’’ti na vattabbo. Sace pana ‘‘kuhiṃ gacchasi, kiṃ karonto āhiṇḍasī’’ti vutte ‘‘saṅghassa me bhattaṃ ābhataṃ, therānaṃ me bhattaṃ ābhata’’nti vadati, gahetvā ālopabhattaṭṭhitikāya bhājetabbaṃ. Sace pana evaṃ ābhataṃ bahuṃ hoti, sakalassa saṅghassa bahu hoti, abhihaṭabhikkhā nāma piṇḍapātikānampi vaṭṭati, ṭhitikāpucchanakiccaṃ natthi, therāsanato paṭṭhāya pattaṃ pūretvā dātabbaṃ. 有人用碗端着饭来说：“我供养僧伽”，应从按口食的规定开始，按口食之量分配。如果他默然安住，则不应问：“你这饭是为谁带来的？想给谁？”但如果被问到：“你去哪里？做什么到处游荡？”而他回答说：“我为僧伽带来了饭”或“我为诸长老带来了饭”，则应取来，按口食的规定分配。如果这样带来的饭很多，足够整个僧伽食用，这被称为“现前食”（abhihaṭabhikkhā），也适用于托钵比丘，无需询问轮次，应从长老的座位开始，将钵装满后分发。 Upāsako saṅghattherassa vā ganthadhutaṅgavasena abhiññātassa vā bhattuddesakassa vā pahiṇāti ‘‘amhākaṃ bhattagahaṇatthāya aṭṭha bhikkhū gahetvā āgacchathā’’ti, sacepi ñātiupaṭṭhākehi pesitaṃ hoti, ime tayo janā pucchituṃ na labhanti, āruḷhāyeva mātikaṃ, saṅghato aṭṭha bhikkhū uddisāpetvā attanavamehi gantabbaṃ. Kasmā? Bhikkhusaṅghassa hi ete bhikkhū nissāya lābho uppajjatīti. Ganthadhutaṅgādīhi pana anabhiññāto āvāsikabhikkhu pucchituṃ labhati, tasmā tena ‘‘kiṃ saṅghato gaṇhāmi, udāhu ye jānāmi, tehi saddhiṃ āgacchāmī’’ti mātikaṃ āropetvā yathā dāyakā vadanti, tathā paṭipajjitabbaṃ. ‘‘Tumhākaṃ nissitake vā ye vā jānātha, te gahetvā ethā’’ti vutte pana ye icchanti, tehi saddhiṃ gantuṃ labhati. Sace ‘‘aṭṭha bhikkhū pahiṇathā’’ti pesenti, saṅghatova pesetabbā. Attanā sace aññasmiṃ gāme sakkā hoti bhikkhā labhituṃ, añño gāmo gantabbo. Na sakkā ce hoti labhituṃ, soyeva gāmo piṇḍāya pavisitabbo. 优婆塞向僧团上座(saṅghatthera)，或因经教与头陀行(ganthadhutaṅga)而闻名者，或食事指示者(bhattuddesaka)派人传话：“为了接受我们的供食，请带八位比丘前来。”即使是由亲戚、侍者所派，这三类人也不得询问，只应依循总则(mātika)，从僧团中指定八位比丘，自己作为第九人一同前往。为何？因为比丘僧团是依凭这些比丘而获得利养。然而，不因经教、头陀行等而闻名的住处比丘(āvāsikabhikkhu)，则可以询问。因此，他应将此问题置于总则上考量：“我是从僧团中邀请，还是与我所认识的比丘们同来？”然后按照施主们所说的那样行事。若被告知：“请带您的依止者，或您所认识的人前来”，则可以与自己希望同行的比丘们一起去。如果施主派人来说：“请派八位比丘来”，则必须从僧团中派遣。如果自己能在其他村庄获得食物，则应前往其他村庄。若不能获得，则应进入那个村庄乞食。 Nimantitabhikkhū āsanasālāya nisinnā honti, tatra ce manussā ‘‘patte dethā’’ti āgacchanti, animantitehi na dātabbā. ‘‘Ete nimantitabhikkhū’’ti vattabbaṃ. ‘‘Tumhepi dethā’’ti vutte pana dātuṃ vaṭṭati. Ussavādīsu manussā sayameva pariveṇāni ca padhānagharāni ca gantvā tipiṭake ca dhammakathike ca bhikkhusatenapi saddhiṃ nimantenti. Tadā yepi jānanti, te gahetvā gantuṃ vaṭṭati. Kasmā? Na hi mahābhikkhusaṅghena atthikā manussā pariveṇāni ca padhānagharāni gacchanti, sannipātaṭṭhānatova yathāsatti yathābalaṃ bhikkhū gaṇhitvā gacchantīti. 受邀的比丘们坐在坐堂(āsanasālā)里，若有人到那里来说：“请给钵”，未受邀者不应给钵。应说：“这些是受邀的比丘。”但若被说：“也请您们给吧”，则可以给。在节庆等时，人们会亲自前往各个院落(pariveṇa)和禅修处(padhānaghara)，邀请持三藏者(tipiṭaka)、说法者(dhammakathika)，乃至上百位比丘。那时，带着自己所认识的比丘们同去也是可以的。为何？因为人们若需要整个大比丘僧团，是不会去各个院落和禅修处的，他们只是从集会处，尽己所能、量力而为地邀请一些比丘前去。 Sace [Pg.98] pana saṅghatthero vā ganthadhutaṅgavasena abhiññātako vā bhattuddesako vā aññatra vā vassaṃ vasitvā katthaci vā gantvā puna sakaṭṭhānaṃ āgacchanti, manussā ca āgantukassa sakkāraṃ karonti, ekavāraṃ ye jānanti, te gahetvā gantabbaṃ. Paṭibaddhakālato pana paṭṭhāya dutiyavāre āraddhe saṅghatoyeva gahetvā gantabbaṃ. Abhinavaāgantukāva hutvā ñātī vā upaṭṭhāke vā passissāmāti gacchanti, tatra tesaṃ ñātī ca upaṭṭhākā ca sakkāraṃ karonti. Ettha pana ye jānanti, te gahetvā gantuṃ vaṭṭati. 再者，若是僧团长老，或因学问与头陀行而闻名者，或食物分配者，曾在别处安居，或去过某地后返回自己的住处，而人们为来客作供养，第一次可以带相识者同去。但从成为常住时起，第二次接受供养时，就必须按僧团的次序接受。若是新来的比丘，为了探望亲戚或侍者而去，其亲戚和侍者为他们作供养，在这种情况下，也可以带相识者同去。 Yo pana atilābhī hoti, sakaṭṭhānañca āgantukaṭṭhānañca ekasadisaṃ, sabbattha manussā saṅghabhattaṃ sajjetvāva nisīdanti, tena saṅghatova gahetvā gantabbanti ayaṃ nimantane viseso. Avaseso sabbapañho uddesabhatte vuttanayeneva veditabbo. Kurundiyaṃ pana ‘‘aṭṭha mahāthere dethā’’ti vutte ‘‘aṭṭha mahātherāva dātabbā’’ti vuttaṃ. Esa nayo majjhimādīsu. Sace pana avisesetvā ‘‘aṭṭha bhikkhū dethā’’ti vadati, saṅghato dātabbā. 若有比丘利养丰厚，其本地住处与客居之处无异，到处都有人准备好僧食等着，那么他就应该按僧团的次序接受供养，这是邀请中的特别之处。其余所有问题，都应按照指定食中所说的方法来理解。但在《古仑谛》（Kurundī）中说：若有人说“请给八位大长老”，就“只应给八位大长老”。此理则亦适用于中座比丘等。但若他不加限定地说“请给八位比丘”，则应从僧团中分派。 Nimantanabhattakathā niṭṭhitā. 邀请食论终。 Salākabhattakathā 筹食论 Salākabhatte pana ‘‘anujānāmi, bhikkhave, salākāya vā paṭṭikāya vā upanibandhitvā opuñjitvā uddisitu’’nti vacanato rukkhasāramayāya salākāya vā veḷuvilīvatālapaṇṇādimayāya paṭṭikāya vā ‘‘asukassa nāma salākabhatta’’nti evaṃ akkharāni upanibandhitvā pacchiyaṃ vā cīvarabhoge vā katvā sabbā salākāyo opuñjitvā punappunaṃ heṭṭhuparivaseneva āloḷetvā pañcaṅgasamannāgatena bhattuddesakena sace ṭhitikā atthi, ṭhitikato paṭṭhāya; no ce atthi, therāsanato paṭṭhāya salākā dātabbā. Pacchā āgatānampi ekābaddhavasena dūre ṭhitānampi uddesabhatte vuttanayeneva dātabbā. 再者，关于筹食（salākabhatta），依据“诸比丘，我允许用筹（salākā）或牌（paṭṭikā）写上文字，汇集起来后进行分派”之语，即用硬木所做的筹，或用竹条、棕榈叶等所做的牌，写上“某某的筹食”等字样，放入篮子或衣角中，将所有筹汇集起来，反复上下搅拌。然后应由具足五支的分食者，若有固定次序（ṭhitikā），则从固定次序开始；若无，则从长老座开始分发筹。对于后来者，以及在远处连成一列站立者，也应按照指定食（uddesabhatta）中所说的方法来分派。 Sace [Pg.99] vihārassa samantato bahū gocaragāmā, bhikkhū pana na bahukā, gāmavasenapi salākāyo pāpuṇanti, ‘‘tumhākaṃ asukagāme salākabhattaṃ pāpuṇātī’’ti gāmavaseneva gāhetabbā. Evaṃ gāhentena sacepi ekekasmiṃ gāme nānappakārāni saṭṭhisalākabhattāni, sabbāni gāhitāneva honti, tassa pattagāmasamīpe aññānipi dve tīṇi salākabhattāni honti, tānipi tasseva dātabbāni. Na hi sakkā tesaṃ kāraṇā aññaṃ bhikkhuṃ pahiṇitunti. 若寺院周围有许多乞食村（gocaragāma），但比丘不多，按村庄分配筹食即已足够，那么就应按村庄令其领取，并告知：“你的筹食轮到某某村了。”如此分配时，即使在一个村庄里有六十份不同种类的筹食，也应全部令其领取。若该比丘所到达的村庄附近还有另外两三份筹食，也应一并交予该比丘。因为确实不可能为了那两三份食物而另派一位比丘前去。 Sace ekaccesu gāmesu bahūni salākabhattāni sallakkhetvā sattannampi aṭṭhannampi bhikkhūnaṃ dātabbāni. Dadantena pana catunnaṃ pañcannaṃ bhattānaṃ salākāyo ekato bandhitvā dātabbā. Sace taṃ gāmaṃ atikkamitvā añño gāmo hoti, tasmiñca ekameva salākabhattaṃ, taṃ pana pātova denti, tampi etesu bhikkhūsu ekassa niggahena datvā ‘‘pātova taṃ gahetvā pacchā orimagāme itarāni bhattāni gaṇhāhī’’ti vattabbo. Sace orimagāme salākabhattesu agāhitesveva gāhitasaññāya gacchati, parabhāgagāme salākabhattaṃ gāhetvā puna vihāraṃ āgantvā itarāni gāhetvā orimagāmo gantabbo. ‘‘Na hi bahisīmāya saṅghalābho gāhetuṃ labbhatī’’ti ayaṃ nayo kurundiyaṃ vutto. 若在某些村庄有很多筹食，应观察后分给七位或八位比丘。分派者则应将四份或五份食物的筹捆在一起给予。若越过此村还有另一村，而该村只有一份筹食，且是在早上布施，也应从这些比丘中指派一人接受，并告诉他：“你早上先领取那份，之后再去此岸的村庄领取其他的食物。”若在此岸村庄的筹食还未领取时，他却误以为已经领取而离去，那么他应先到彼岸的村庄领取筹食，再返回寺院，使他人领取其余的份，然后才能前往此岸的村庄。因为“不得在界外分派僧团的利养”，此法载于《古仑谛》（kurundī）。 Sace pana bhikkhū bahū honti, gāmavasena salākā na pāpuṇanti, vīthivasena vā vīthiyaṃ ekagehavasena vā kulavasena vā gāhetabbā. Vīthiādīsu ca yattha bahūni bhattāni, tattha gāme vuttanayeneva bahūnaṃ bhikkhūnaṃ gāhetabbāni. Salākāsu asati uddisitvāpi gāhetabbāni. 再者，若比丘众多，按村庄分配的筹不够时，则应按街道、或街道中的一列房屋、或按家族来分派。在街道等处，若有很多份食物，也应按照在村庄部分所说的方法，分派给多位比丘。若没有筹，也可以通过指定来分派。 Salākadāyakena pana vattaṃ jānitabbaṃ. Tena hi kālasseva vuṭṭhāya pattacīvaraṃ gahetvā bhojanasālaṃ gantvā asammaṭṭhaṭṭhānaṃ sammajjitvā pānīyaṃ paribhojanīyaṃ upaṭṭhāpetvā ‘‘idāni bhikkhūhi vattaṃ kataṃ bhavissatī’’ti kālaṃ sallakkhetvā ghaṇṭiṃ paharitvā bhikkhūsu sannipatitesu paṭhamameva vāragāme salākabhattaṃ gāhetabbaṃ. ‘‘Tuyhaṃ asukasmiṃ nāma vāragāme salākā pāpuṇāti tatra gacchā’’ti vattabbaṃ. 再者，分派筹者应知其职责。他应清晨早起，拿好衣钵，前往食堂，打扫未扫之处，备好饮用水和用水，在估量“现在比丘们应已做完其事务”之时，敲响钟声。比丘们集会后，首先应分派轮值村的筹食，并告知（领筹者）：“你的筹轮到某某轮值村，去那里吧。” Sace atirekagāvute gāmo hoti, taṃ divasaṃ gacchantā kilamanti, ‘‘sve tuyhaṃ vāragāme pāpuṇātī’’ti ajjeva gāhetabbaṃ. Yo vāragāmaṃ pesiyamāno [Pg.100] na gacchati, aññaṃ salākaṃ maggati, na dātabbā. Saddhānañhi manussānaṃ puññahāni saṅghassa ca lābhacchedo hoti, tasmā tassa dutiyepi tatiyepi divase aññā salākā na dātabbā, ‘‘attano pattaṭṭhānaṃ gantvā bhuñjāhī’’ti vattabbo, tīṇi pana divasāni agacchantassa vāragāmato orimavāragāme salākā gāhetabbā. Tañce na gaṇhāti, tato paṭṭhāya tassa aññaṃ salākaṃ dātuṃ na vaṭṭati, daṇḍakammaṃ pana gāḷhaṃ kātabbaṃ, saṭṭhito vā paṇṇāsato vā na parihāpetabbaṃ. Vāragāme gāhetvā vihāravāro gāhetabbo, ‘‘tuyhaṃ vihāravāro pāpuṇātī’’ti vattabbaṃ. Vihāravārikassa dve tisso yāgusalākāyo tisso catasso vā bhattasalākāyo ca dātabbā, nibaddhaṃ katvā pana na dātabbā. Yāgubhattadāyakā hi ‘‘amhākaṃ yāgubhattaṃ vihāragopakāva bhuñjantī’’ti aññathattaṃ āpajjeyyuṃ, tasmā aññesu kulesu dātabbā. 若村庄在超过一伽浮他(gāvuta)之处，当天前往会疲劳，则应于今日即令其领取筹，并说：“明日将轮到你的轮值村。”若有比丘被派往轮值村而不去，却索求其他筹，则不应给予。因为这会令信众福德减损，且断绝僧团利养，是故第二、第三日亦不应再给予他筹，应告知：“请前往你所应到之处用餐。”然而，对连续三日不去者，应分派比原轮值村更近的村庄之筹。若他仍不接受，从那时起，便不应再给他任何筹，且应严加处罚，不应从六十或五十之数减少。令其领取轮值村筹后，应再分派寺院轮值，并告知：“轮到你负责寺院了。”应给予寺院轮值者二或三份粥筹，以及三或四份饭筹，但不应定为常规。因为布施粥饭的施主们可能会想：“我们的粥饭都只给守护寺院者吃了”，从而心生异念，因此应将筹分派给其他人家。 Sace vihāravārikānaṃ sabhāgā āharitvā denti, iccetaṃ kusalaṃ; no ce, vāraṃ gāhetvā tesaṃ yāgubhattaṃ āharāpetabbaṃ. Tāva nesaṃ salākā phātikammameva bhavanti, vassaggena pattaṭṭhāne pana aññampi paṇītabhattasalākaṃ gaṇhituṃ labhantiyeva. Atirekauttaribhaṅgassa ekacārikabhattassa visuṃ ṭhitikaṃ katvā salākā dātabbā. 若有同梵行者为寺院轮值者带来食物，此为善举；若无，则应安排轮流为他们送来粥饭。在此期间，他们的筹便成为盈余。在雨安居期间，于指定之处，他们仍可领取其他精美食的筹。对于额外的上等菜肴以及独行食，应另立规定分派筹。 Sace yena salākā laddhā, so taṃdivasaṃ taṃ bhattaṃ na labhati, punadivase gāhetabbaṃ. Bhattameva labhati, na uttaribhaṅgaṃ; evampi puna gāhetabbaṃ. Khīrabhattassa salākāyapi eseva nayo. Sace pana khīrameva labhati, na bhattaṃ; khīralābhato paṭṭhāya puna na gāhetabbaṃ. Dve tīṇi ekacārikabhattāni ekasseva pāpuṇanti, dubbhikkhasamaye saṅghanavakena laddhakāle vijaṭetvā visuṃ gāhetabbāni, pākatikasalākabhattaṃ aladdhassāpi punadivase gāhetabbaṃ. 若有比丘领到筹后，当天未得到那份饭食，则应于次日领取。若只得到饭，未得到配菜，也应再次领取。乳饭筹亦是此理。但若只得到乳，未得到饭，则从得到乳时起，不应再领取。若两三份独行比丘的饭食都归于一人，于饥荒时，当僧团中的年少比丘领到时，应将其解开，分别领取。普通的筹食，即使未领到，也应于次日领取。 Sace khuddako vihāro hoti, sabbe bhikkhū ekasambhogā, ucchusalākaṃ gāhentena yassa kassaci sammukhībhūtassa pāpetvā mahātherādīnaṃ divā tacchetvā dātuṃ vaṭṭati. Rasasalākaṃ pāpetvā pacchābhattaṃ parissāvetvā vā phāṇitaṃ vā kāretvā piṇḍapātikādīnampi dātabbaṃ[Pg.101]. Āgantukānaṃ āgatānāgatabhāvaṃ ñatvā gāhetabbā, mahāāvāse ṭhitikaṃ katvā gāhetabbā. 若为小寺院，所有比丘共同受用，则分发甘蔗筹者可将其送至任何在场的比丘，于白日为大长老等削好后给予，此为可行。送达汁液筹后，应于饭后将其过滤，或制成糖蜜，亦应给予行头陀行者等。应在了解来客比丘已到或未到后，才可分发。于大寺院中，则应制定规则后分发。 Takkasalākampi sabhāgaṭṭhāne pāpetvā vā pacāpetvā vā dhūmāpetvā vā therānaṃ dātuṃ vaṭṭati. Mahāāvāse vuttanayeneva paṭipajjitabbaṃ phalasalākapūvasalākabhesajjagandhamālasalākāyopi visuṃ ṭhitikāya gāhetabbā. Bhesajjādisalākāyo cettha kiñcāpi piṇḍapātikānampi vaṭṭanti, salākavasena gāhitattā pana na sāditabbā. Aggabhikkhāmattaṃ salākabhattaṃ denti, ṭhitikaṃ pucchitvā gāhetabbaṃ. Asatiyā ṭhitikāya therāsanato paṭṭhāya gāhetabbaṃ. Sace tādisāni bhattāni bahūni honti, ekekassa bhikkhuno dve tīṇi dātabbāni; no ce, ekekameva datvā paṭipāṭiyā gatāya puna therāsanato paṭṭhāya dātabbaṃ. Sace antarāva upacchijjati, ṭhitikā sallakkhetabbā. Yadi pana tādisaṃ bhattaṃ nibaddhameva hoti, yassa pāpuṇāti, so vattabbo ‘‘laddhā vā aladdhā vā svepi gaṇheyyāsī’’ti. Ekaṃ anibaddhaṃ hoti, labhanadivase pana yāvadatthaṃ labhati, alabhanadivasā bahutarā honti, taṃ yassa pāpuṇāti, so alabhitvā ‘‘sve gaṇheyyāsī’’ti vattabbo. 酪签(Takkasalāka)可以送到公共场所，或烹煮，或熏制后，供养长老们。在大寺院中应当按照已经说过的规矩去做。果签、饼签、药签、香花签等，也应根据规定分开领取。此中，药签等虽然也适合行乞食的比丘，但因是以签票方式领取，故不应乐受。若他们只提供一份初份量的签饭，应询问规定后领取。如果没有规定，就应该从长老的座位开始领取。如果这样的食物有很多，可以给每位比丘两三份；如果没有，就每人一份，按顺序分完一轮后，再从长老的座位开始分。如果在中途断供，则应留意其规定。如果这种食物是长期固定的，那么轮到的人应该被告知：“无论领到与否，明天你都可以来领。”另一种是不固定的，在能领到的日子，可以领到足够的量，但不能领到的日子更多。轮到的人如果没有领到，应该被告知：“你明天来领吧。” Yo salākāsu gāhitāsu pacchā āgacchati, tassa atikkantāva salākā na upaṭṭhāpetvā dātabbā. Salākaṃ nāma ghaṇṭippaharaṇato paṭṭhāya āgantvā hatthaṃ pasārentova labhati. Aññassa āgantvā samīpe ṭhitassāpi atikkantā atikkantāva hoti. Sace panassa añño gaṇhanto atthi, sayaṃ anāgatopi labhati. Sabhāgaṭṭhāne asuko anāgatoti ñatvā ‘‘ayaṃ tassa salākā’’ti ṭhapetuṃ vaṭṭati. Sace ‘‘anāgatassa na dātabbā’’ti katikaṃ karonti, adhammikā hoti. Antoupacāre ṭhitassa hi bhājanīyabhaṇḍaṃ pāpuṇāti. Sace pana ‘‘anāgatassa dethā’’ti mahāsaddaṃ karonti, daṇḍakammaṃ ṭhapetabbaṃ, ‘‘āgantvā gaṇhantū’’ti vattabbaṃ. 若有比丘在筹已分发后才来，已错过的筹不应再补发给他。所谓筹，是从击犍稚时起，来者伸手才能领到。对于另一位（迟到）的比丘，即使他来了，站在旁边，错过了的筹就是错过了。但如果有人为他代领，那么他本人即使没来也能领到。在僧众共住处，若知某人未到，可以将其筹放在一旁说：“这是他的筹。”如果约定“不给未到者”，此约定不如法。因为只要身在近住区内，就应分得一份。但如果有人大声叫喊：“给未到者！”则应予以处罚，并告知：“让他们自己来领。” Chappañcasalākā naṭṭhā honti, bhattuddesako dāyakānaṃ nāmaṃ nassarati, so ce naṭṭhasalākā mahātherassa vā attano vā pāpetvā bhikkhū vadeyya, ‘‘mayā asukagāme salākabhattaṃ mayhaṃ pāpitaṃ, tumhe tattha laddhaṃ salākabhattaṃ bhuñjeyyāthā’’ti, vaṭṭati. Vihāre apāpitaṃ pana āsanasālāya taṃ bhattaṃ labhitvā tattheva pāpetvā bhuñjituṃ [Pg.102] na vaṭṭati. ‘‘Ajja paṭṭhāya mayhaṃ salākabhattaṃ gaṇhathā’’ti vutte tatra āsanasālāya gāhetuṃ na vaṭṭati, vihāraṃ ānetvā gāhetabbaṃ. ‘‘Sve paṭṭhāyā’’ti vutte pana bhattuddesakassa ācikkhitabbaṃ ‘‘sve paṭṭhāya asukakulaṃ nāma salākabhattaṃ deti, salākaggāhaṇakāle sareyyāsī’’ti. Dubbhikkhe salākabhattaṃ pacchinditvā subhikkhe jāte kiñci disvā ‘‘ajja paṭṭhāya amhākaṃ salākabhattaṃ gaṇhathā’’ti puna paṭṭhapenti, antogāme agāhetvā vihāraṃ ānetvāva gāhetabbaṃ. Idañhi ‘‘salākabhattaṃ’’ nāma. Uddesabhattasadisaṃ na hoti, vihārameva sandhāya diyyati, tasmā bahiupacāre gāhetuṃ na vaṭṭati. ‘‘Sve paṭṭhāyā’’ti vutte pana vihāre gāhetabbameva. 若五、六支筹签遗失，分食者忘记了施主的名字，他若使那些遗失的筹签（所对应的食物）送至大长老或自己之处后，可以对比丘们说：“我已使某村的筹饭送至我处，你们可以食用在那里获得的筹饭。”这是允许的。然而，对于未送至寺院的食物，若在食堂(āsanasālā)获得，则不应就在那里令人送上而食用。若（施主）说：“从今日起，请领取我的筹饭。”则不应在食堂领取，应带到寺院领取。若说：“从明日起。”则应告知分食者：“从明日起，某某家布施筹饭，分筹时请记住。”于饥荒时中断了筹饭，丰收时，（施主们）见到某位比丘后，又重新设立说：“从今日起，请领取我们的筹饭。”这不应在村内领取，而必须带到寺院才可领取。此即名为“筹饭”(salākabhatta)。它不同于指定食(uddesabhatta)，是特指为寺院而设的，因此不应在近住区(upacāra)外领取。若说：“从明日起。”则必须在寺院领取。 Gamiko bhikkhu yaṃ disābhāgaṃ gantukāmo, tattha aññena vāragāmasalākā laddhā hoti, taṃ gahetvā itaraṃ bhikkhuṃ ‘‘mayhaṃ pattasalākaṃ tvaṃ gaṇhāhī’’ti vatvā gantuṃ vaṭṭati. Tena pana upacārasīmaṃ anatikkanteyeva tasmiṃ tassa salākā gāhetabbā. 若有比丘欲远行至某个方向，而另一位比丘已获得去往该方向某个轮值村落的筹签，（远行者）可以拿走那张筹签，并对另一位比丘说：“你来领我的筹签吧”，说完后即可前行。但是，在那位远行比丘尚未越过近住区(upacāra)边界时，这位（留下来的）比丘就应拿走他（远行者）的筹签。 Chaḍḍitavihāre manussā bodhicetiyādīni jaggitvā bhuñjantūti salākabhattaṃ paṭṭhapenti, bhikkhū sakaṭṭhānesu vasitvā kālasseva gantvā tattha vattaṃ karitvā taṃ bhattaṃ bhuñjanti, vaṭṭati. Sace tesu svātanāya attano pāpetvā gatesu āgantuko bhikkhu chaḍḍitavihāre vasitvā kālasseva vattaṃ katvā ghaṇṭiṃ paharitvā salākabhattaṃ attano pāpetvā āsanasālaṃ gacchati, sova tassa bhattassa issaro. Yo pana bhikkhūsu vattaṃ karontesuyeva bhūmiyaṃ dve tayo sammuñjanippahāre datvā ghaṇṭiṃ paharitvā ‘‘dhuragāme salākabhattaṃ mayhaṃ pāpuṇātī’’ti gacchati, tassa taṃ corikāya gahitattā na pāpuṇāti, vattaṃ katvā pāpetvā pacchā gatabhikkhūnaṃyeva hoti. 在被舍弃的寺院里，人们照管菩提树与佛塔等，并设立签饭供比丘们受用。比丘们住在各自的地方，及早前往那里，履行职责后食用那份饭食，这是允许的。倘若那些比丘在领取了自己的份后已经离开，要到第二天才回来，这时一位客比丘住进那座被舍弃的寺院，及早履行职责，敲钟，领取了签饭，然后前往斋堂，那么他就是那份饭食的主人。再者，若有比丘，就在其他比丘们正在履行职责时，仅在地上扫两三下，便敲钟说：“在主要村落的签饭归我了”，然后就离开，那么他得不到那份饭食，因为那是通过盗取的方式获得的；那份饭食只属于在履行职责并领取后才前往的比丘们。 Eko gāmo atidūre hoti, bhikkhū niccaṃ gantuṃ na icchanti, manussā ‘‘mayaṃ puññena paribāhirā homā’’ti vadanti, ye tassa gāmassa āsannavihāre sabhāgabhikkhū, te vattabbā ‘‘imesaṃ bhikkhūnaṃ anāgatadivase tumhe bhuñjathā’’ti. Salākā pana devasikaṃ pāpetabbā, tā ca kho pana ghaṇṭippaharaṇamattena vā pacchicālanamattena vā pāpitā na honti, pacchiṃ pana gahetvā [Pg.103] salākā pīṭhake ākiritabbā, pacchi pana mukhavaṭṭiyaṃ na gahetabbā. Sace hi tattha ahi vā vicchiko vā bhaveyya, dukkhaṃ uppādeyya; tasmā heṭṭhā gahetvā pacchiṃ parammukhaṃ katvā salākā ākiritabbā ‘‘sacepi sappo bhavissati, ettova palāyissatī’’ti. Evaṃ salākā ākiritvā gāmādivasena pubbe vuttanayeneva gāhetabbā. Apica ekaṃ mahātherassa pāpetvā ‘‘avasesā mayhaṃ pāpuṇantī’’ti attano pāpetvā vattaṃ katvā cetiyaṃ vanditvā vitakkamāḷake ṭhitehi bhikkhūhi ‘‘pāpitā, āvuso, salākā’’ti vutte ‘‘āma, bhante, tumhe gatagatagāme salākabhattaṃ gaṇhathā’’ti vattabbaṃ; evaṃ pāpitāpi hi supāpitāva honti. 有一个村庄非常遥远，比丘们常不愿意去，村民们便说：“我们被排除在功德之外了。”应该对那个村庄附近寺院的同住比丘们说：“在这些比丘不来的日子里，你们可以去食用。”不过，签应每日分派，但仅以敲钟或摇动篮子，不算是已分派。应该拿起篮子，将签倒在凳子上，并且不应握住篮口。因为如果里面有蛇或蝎子，会造成伤害。因此，应从下方托住，将篮口朝外倒出签，心想：“即使有蛇，它也会从这里逃走。”如此倒出签后，应按先前所说的方法，根据村庄等来领取。此外，将一支签送给大长老，然后将余下的签收到自己手中，在履行完职责、礼拜塔庙后，当站在思惟处的比丘们问：“贤友，签已分派了吗？”时，应回答：“是的，尊者们。请你们到各自要去的村庄领取签饭。”诚然，这样分派的签，才算是如法分派。 Bhikkhū sabbarattiṃ dhammasavanatthaṃ aññaṃ vihāraṃ gacchantā ‘‘mayaṃ tattha dānaṃ aggahetvāva amhākaṃ gocaragāmeva piṇḍāya caritvā āgamissāmā’’ti salākā aggahetvāva gatā, vihāre therassa pattasalākabhattaṃ bhuñjituṃ āgacchanti, vaṭṭati. Atha mahātheropi ‘‘ahaṃ idha kiṃ karomī’’ti tehiyeva saddhiṃ gacchati, tehi gatavihāre abhuñjitvāva gocaragāmaṃ anuppattehi ‘‘detha, bhante, patte salākayāguādīni āharissāmā’’ti vutte pattā na dātabbā. ‘‘Kasmā, bhante, na dethā’’ti ‘‘vihāraṭṭhakaṃ bhattaṃ vihāre vutthānaṃ pāpuṇāti, mayaṃ aññasmiṃ vihāre vutthā’’ti. ‘‘Detha, bhante, na mayaṃ vihāre pālikāya dema, tumhākaṃ dema, gaṇhatha amhākaṃ bhikkha’’nti vutte pana vaṭṭati. 比丘们为整夜听法而前往另一座寺院，心想：“我们不在那里接受供养，只在我们自己的乞食村托钵后就回来。”于是他们没有拿筹签就走了。他们回来，要食用自己寺院里长老应得的筹签食，这是允许的。后来，大长老也说：“我留在这里做什么呢？”便和他们一起去了。他们在所去的寺院没有用餐，就回到了乞食村。当施主们说：“尊者们，请给钵，我们去取筹签粥等来。”这时不应给他们钵。（若问：）“尊者们，为什么不给呢？”（应答：）“寺院的食物是给住在寺院的人的，而我们是住在别的寺院的。”但如果施主们说：“尊者们，请给吧！我们不是为了维护寺院而布施，我们是布施给您们。请接受我们的供养吧！”如此说时，则是允许的。 Salākabhattakathā niṭṭhitā. 筹签食论终。 Pakkhikabhattādikathā 半月食等论 Pakkhikādīsu pana yaṃ abhilakkhitesu cātuddasī pañcadasī pañcamī aṭṭhamīti imesu pakkhesu kammappasutehi uposathaṃ kātuṃ satikaraṇatthāya diyyati, taṃ pakkhikaṃ nāma. Taṃ salākabhattagatikameva hoti, gāhetvā bhuñjitabbaṃ. Sace salākabhattampi pakkhikabhattampi bahu sabbesaṃ vinivijjhitvā gacchati, dvepi bhattāni visuṃ visuṃ gāhetabbāni. Sace bhikkhusaṅgho mahā, pakkhikaṃ gāhetvā tassa ṭhitikāya salākabhattaṃ gāhetabbaṃ[Pg.104], salākabhattaṃ vā gāhāpetvā tassa ṭhitikāya pakkhikaṃ gāhetabbaṃ. Yesaṃ na pāpuṇāti, te piṇḍāya carissanti. Sace dvepi bhattāni bahūni, bhikkhū mandā; salākabhattaṃ nāma devasikaṃ labbhati, tasmā taṃ ṭhapetvā ‘‘pakkhikaṃ āvuso bhuñjathā’’ti pakkhikameva gāhetabbaṃ. Pakkhikaṃ paṇītaṃ denti, visuṃ ṭhitikā kātabbā. ‘‘Sve pakkho’’ti ajja pakkhikaṃ na gāhetabbaṃ. Sace pana dāyakā vadanti ‘‘sve amhākaṃ ghare lūkhabhattaṃ bhavissati, ajjeva pakkhikabhattaṃ uddisathā’’ti, evaṃ vaṭṭati. 再者，关于半月食(pakkhika)等：在指定的第十四日、第十五日、第五日、第八日这些半月日，为了提醒忙于事务者行布萨(uposatha)而布施的食物，名为“半月食”。其程序与筹食(salākabhatta)相同，应领取后食用。如果筹食和半月食都很充足，能遍分给所有比丘，则两种食物都应分别领取。如果比丘僧团人数众多，可以先领取半月食，再依此领取筹食；或者先领取筹食，再依此领取半月食。那些没有分到的比丘，则应去托钵。如果两种食物都很充足，而比丘人数少；筹食是每日都可获得的，因此应将其搁置，说：“贤友(āvuso)们，请用半月食吧”，只领取半月食。如果[施主]布施的半月食很精美，则应制定另外的分配程序。当说“明天是半月日”时，今天就不应领取半月食。但是，如果施主们说：“明天我们家只有粗食，请今天就指定半月食吧”，这样是可以的。 Uposathikaṃ nāma anvaḍḍhamāse uposathaṅgāni samādiyitvā yaṃ attanā bhuñjati, tadeva diyyati. Pāṭipadikaṃ nāma ‘‘uposathe bahū saddhā pasannā bhikkhūnaṃ sakkāraṃ karonti, pāṭipade pana bhikkhū kilamanti, pāṭipade dinnaṃ dubbhikkhadānasadisaṃ mahapphalaṃ hoti, uposathakammena vā parisuddhasīlānaṃ dutiyadivase dinnaṃ mahapphalaṃ hotī’’ti sallakkhetvā pāṭipade diyyanakadānaṃ, tampi ubhayaṃ salākabhattagatikameva. Iti imāni sattapi bhattāni piṇḍapātikānaṃ na vaṭṭanti, dhutaṅgabhedaṃ karontiyeva. 所谓布萨食(uposathikabhatta)，是指每半月受持布萨支者，将自己所食用的食物布施出来。所谓次日食(pāṭipadikabhatta)，是指出于如下考量而在次日所作的布施：“布萨日有许多具信、虔净者对众比丘作恭敬供养，但在次日比丘们则会疲惫，在次日布施犹如于饥荒时布施，有大果报；或者，对于因行布萨而戒行清净的（施主）来说，在第二天所作的布施有大果报。”这两种食物的程序也与筹食相同。因此，这七种食物对于行托钵支(piṇḍapātika)者是不允许的，因为这会破坏其头陀行(dhutaṅga)。 Aparānipi cīvarakkhandhake visākhāya varaṃ yācitvā dinnāni āgantukabhattaṃ gamiyabhattaṃ gilānabhattaṃ gilānupaṭṭhākabhattanti cattāri bhattāni pāḷiyaṃ āgatāneva, tattha āgantukānaṃ dinnaṃ bhattaṃ ‘‘āgantukabhattaṃ’’. Esa nayo sesesu. Sace panettha āgantukabhattānipi āgantukāpi bahū honti, sabbesaṃ ekekaṃ gāhetabbaṃ, bhattesu appahontesu ṭhitikāya gāhetabbaṃ. Eko āgantuko paṭhamameva āgantvā sabbaṃ āgantukabhattaṃ attano gāhetvā nisīdati, sabbaṃ tasseva hoti, pacchā āgatehi āgantukehi tena dinnāni paribhuñjitabbāni. Tenapi ekaṃ attano gahetvā sesāni dātabbāni. Ayaṃ uḷāro. 另外，在《衣犍度》(Cīvarakkhandhaka)中，因毘舍佉(Visākhā)请求恩典而施与的四种食物——客食、行路食、病食、看病者食，已载于圣典中。其中，施与来客的食物为“客食”，其余以此类推。于此，若客食与来客皆多，则应每人各取一份；当食物不足时，应按定额领取。若一位来客最先到达，为自己取走所有客食后坐下，则所有食物皆归其所有，后来之来客应食用他所分给的食物。而他也应为自己取一份，将其余的分给他人。此为高尚之举。 Sace pana yo paṭhamaṃ āgantvāpi attano aggahetvā tuṇhībhūto nisīdati, pacchā āgatehi saddhiṃ paṭipāṭiyā gaṇhitabbaṃ. Sace niccaṃ āgantukā āgacchanti, āgatadivaseyeva bhuñjitabbaṃ, antarantarā ce āgacchanti, dve tīṇi divasāni bhuñjitabbaṃ. Mahāpaccariyaṃ pana ‘‘satta divasāni bhuñjituṃ vaṭṭatī’’ti vuttaṃ. 但若有人先到，却不为自己取食，只是默然坐着，则应与后来者一起按次序领取。若时常有来客前来，则只应在到达当天食用；若他们是偶尔才来，则可以食用两三天。但在《大筏注》(Mahāpaccarī)中则说：“可以食用七天。” Āvāsiko [Pg.105] katthaci gantvā āgato, tenāpi āgantukabhattaṃ paribhuñjitabbaṃ. Sace pana taṃ vihāre nibandhāpitaṃ hoti, vihāre gāhetabbaṃ. Atha vihāro dūre hoti, āsanasālāya nibandhāpitaṃ āsanasālāya gāhetabbaṃ. Sace pana dāyakā ‘‘āgantukesu asati āvāsikāpi paribhuñjantū’’ti vadanti, vaṭṭati. 常住比丘去某处后返回，他也应食用客食。但如果该食物是指定给寺院的，就应在寺院里领取。又如果寺院遥远，而食物是指定给集会堂的，就应在集会堂领取。但如果施主们说：“没有来客时，常住比丘也可以食用”，则为许可。 Gamiyabhattepi ayameva kathāmaggo. Ayaṃ pana viseso – āgantuko āgantukabhattameva labhati, gamiko āgantukabhattampi gamiyabhattampi. Āvāsikopi pakkamitukāmo gamiko hoti; gamiyabhattaṃ labhati. Yathā pana āgantukabhattaṃ; evamidaṃ dve vā tīṇi vā satta vā divasāni na labbhati. ‘‘Gamissāmī’’ti bhutto taṃdivasaṃ kenacideva kāraṇena na gato, punadivasepi bhuñjituṃ vaṭṭati, saussāhattā. ‘‘Gamissāmī’’ti bhuttassa corā vā panthaṃ rundhanti udakaṃ vā, devo vā vassati, sattho vā na gacchati, saussāhena bhuñjitabbaṃ. Ete upaddave olokentena ‘‘dve tayo divase bhuñjituṃ vaṭṭatī’’ti mahāpaccariyaṃ vuttaṃ. ‘‘Gamissāmī’’ti pana lesaṃ oḍḍetvā bhuñjituṃ na labhati. 关于行路食，亦是此理。然有此差别：来客比丘只得客食，而行路比丘既得客食亦得行路食。住处比丘意欲远行时，即为行路比丘，可得行路食。然而，此食与客食不同，不可领受两日、三日乃至七日。若作念“我将远行”后食用，但当日因故未能启程，次日仍可食用，因其有远行之热忱。若作念“我将远行”后食用，但盗贼拦路、或洪水阻道、或天降大雨、或商队未启程，因其有远行之热忱，仍可食用。《大筏注》(Mahāpaccarī)中说，考虑到此等障碍，“可食用两三日”。但若以“我将远行”为借口而食，则不被允许。 Gilānabhattampi sace sabbesaṃ gilānānaṃ pahoti, sabbesaṃ dātabbaṃ; no ce, ṭhitikaṃ katvā gāhetabbaṃ. Eko gilāno arogarūpo sakkoti antogāmaṃ gantuṃ, eko na sakkoti, ayaṃ ‘‘mahāgilāno’’ nāma. Etassa gilānabhattaṃ dātabbaṃ. Dve mahāgilānā – eko lābhī abhiññāto bahuṃ khādanīyaṃ bhojanīyaṃ labhati, eko anātho appalābhatāya antogāmaṃ pavisati – etassa gilānabhattaṃ dātabbaṃ. Gilānabhatte pana divasaparicchedo natthi. Yāva rogo na vūpasammati, sappāyabhojanaṃ abhuñjanto na yāpeti, tāva bhuñjitabbaṃ. Yadā pana missakayāguṃ vā missakabhattaṃ vā bhuttassāpi rogo na kuppati, tato paṭṭhāya na bhuñjitabbaṃ. 关于病食，若足够供给所有病僧，则应全部分与；若不足，则应制定规则后领取。一位病僧看似无病，能进入村内，另一位则不能，此即名为“重病僧”。应将病食给予此人。若有两位重病僧：一位有利养、有名望，能得到许多嚼食与啖食；另一位无依怙，因所得甚少而入村。则应将病食给予此无依怙者。于病食则无时日之限。乃至疾病未平息，不食适宜食物则无法维持生命期间，皆可食用。然若食杂粥或杂饭后，疾病亦不发作，则从是时起，不应再食。 Gilānupaṭṭhākabhattampi yaṃ sabbesaṃ pahoti, taṃ sabbesaṃ dātabbaṃ; no ce pahoti, ṭhitikaṃ katvā gāhetabbaṃ. Idampi dvīsu gilānesu mahāgilānupaṭṭhākassa gāhetabbaṃ, dvīsu mahāgilānesu anāthagilānupaṭṭhākassa. Yaṃ kulaṃ gilānabhattampi deti gilānupaṭṭhākabhattampi, tattha [Pg.106] yassa gilānassa bhattaṃ pāpuṇāti tadupaṭṭhākassāpi tattheva gāhetabbaṃ. Gilānupaṭṭhākabhattepi divasaparicchedo natthi, yāva gilāno labhati, tāvassa upaṭṭhākopi labhatīti. Imāni cattāri bhattāni sace evaṃ dinnāni honti ‘‘āgantukagamikagilānupaṭṭhākā mama bhikkhaṃ gaṇhantū’’ti, piṇḍapātikānampi vaṭṭati. Sace pana āgantukādīnaṃ bhattaṃ nibandhāpemi, ‘‘mama bhattaṃ gaṇhantū’’ti evaṃ dinnāni honti, piṇḍapātikānaṃ na vaṭṭati. 看护者食，若足够供给所有看护者，应全部分给他们；若不足，则应制定份额后领取。此食在两位病比丘中，应让重病比丘的看护者领取；在两位重病比丘中，应让无依怙病比丘的看护者领取。若有某家同时布施病食与看护者食，那么，哪位病比丘在那里领到病食，其看护者也应就在那里领取。看护者食也没有日期限制，只要病比丘能得到，其看护者也能得到。这四种食物，若是如此布施：“愿来客、行路者与看护者领取我的供食(bhikkhaṃ)”，则对行托钵支者也允许。但如果是这样布施的：“我为来客等固定饭食，请他们领取我的饭食(bhattaṃ)”，那么对行托钵支者就是不允许的。 Aparānipi ‘‘dhurabhattaṃ, kuṭibhattaṃ, vārabhatta’’nti tīṇi bhattāni. Tattha dhurabhattanti niccabhattaṃ vuccati, taṃ duvidhaṃ – saṅghikaṃ puggalikañca. Tattha yaṃ ‘‘saṅghassa dhurabhattaṃ demā’’ti nibandhāpitaṃ, taṃ salākabhattagatikaṃ. ‘‘Mama nibaddhaṃ bhikkhaṃ gaṇhantū’’ti vatvā dinnaṃ pana piṇḍapātikānampi vaṭṭati. Puggalikepi ‘‘tumhākaṃ dhurabhattaṃ dammī’’ti vutte piṇḍapātiko ce, na vaṭṭati. ‘‘Mama nibaddhaṃ bhikkhaṃ gaṇhathā’’ti vutte pana vaṭṭati, sāditabbaṃ. Sacepi pacchā katipāhe vītivatte ‘‘dhurabhattaṃ gaṇhathā’’ti vadati, mūle suṭṭhu sampaṭicchitattā vaṭṭati. 另有“常食(dhurabhatta)、孤邸食(kuṭibhatta)、轮值食(vārabhatta)”此三种食。其中，常食又称“固定食(niccabhatta)”，分为两种：僧团的与个人的。其中，若以“我们为僧团提供常食”的方式固定下来，其分配方式则与筹食(salākabhatta)相同。但若是说“请领取我固定的供食(bhikkhaṃ)”而布施，则对行托钵支者也允许。在个人食方面，若被告知“我为你们提供常食(dhurabhattaṃ)”，如果接受者是行托钵支者，则不允许。但若被告知“请领取我固定的供食(bhikkhaṃ)”，则是允许的，应当领受。即使后来过了一些时日才说“请领取常食(dhurabhattaṃ)”，因为最初已如法接受，所以仍然允许。 Kuṭibhattaṃ nāma yaṃ saṅghassa āvāsaṃ kāretvā ‘‘amhākaṃ senāsanavāsino amhākaṃyeva bhattaṃ gaṇhantū’’ti evaṃ nibandhāpitaṃ, taṃ salākabhattagatikameva hoti, gahetvā bhuñjitabbaṃ. ‘‘Amhākaṃ senāsanavāsino amhākaṃyeva bhikkhaṃ gaṇhantū’’ti vutte pana piṇḍapātikānampi vaṭṭati. Yaṃ pana puggale pasīditvā tassa vā āvāsaṃ katvā ‘‘tumhākaṃ demā’’ti dinnaṃ, taṃ tasseva hoti, tasmiṃ katthaci gate nissitakehi bhuñjitabbaṃ. 所谓孤邸食(Kuṭibhatta)，是指为僧团建造住所后，如此规定：“住在我等住所者，应领取我等的饭食”，其规则与筹食相同，应领取后食用。但若是说：“住在我等住所者，应领取我等的乞食”，则对行托钵支者也是允许的。再者，若因对某个个人生起净信，而为他建造住所并布施说：“我们布施给您”，那么此食就只属于他；当他去往他处时，应由其依止者食用。 Vārabhattaṃ nāma dubbhikkhasamaye ‘‘vārena bhikkhū jaggissāmā’’ti dhuragehato paṭṭhāya dinnaṃ, tampi bhikkhāvacanena dinnaṃ piṇḍapātikānaṃ vaṭṭati. ‘‘Vārabhatta’’nti vutte pana salākabhattagatikaṃ hoti. Sace taṇḍulādīni pesenti, ‘‘sāmaṇerā pacitvā dentū’’ti, piṇḍapātikānaṃ vaṭṭati. Iti imāni ca tīṇi āgantukabhattādīni ca cattārīti satta, tāni saṅghabhattādīhi saha cuddasa bhattāni honti. 所谓轮值食(Vārabhatta)，是在饥荒时期，人们怀着“我们应轮流照顾比丘们”的想法，从主要家庭开始轮流布施的食物。此食若以“乞食”之名义布施，则对行托钵支者是允许的。但如果说是“轮值食”，其规则则与筹食相同。如果施主们送来米等物，说：“让沙弥们煮好后供养”，这对行托钵支者是允许的。如此，这三种食物，加上客食等四种，共为七种；它们与僧食等合计，则共有十四种食物。 Aṭṭhakathāyaṃ pana vihārabhattaṃ, aṭṭhakabhattaṃ, catukkabhattaṃ, guḷhakabhattanti aññānipi cattāri bhattāni vuttāni. Tattha vihārabhattaṃ nāma vihāre tatruppādabhattaṃ, taṃ saṅghabhattena gahitaṃ. Taṃ pana tissamahāvihāracittalapabbatādīsu paṭisambhidāpattehi khīṇāsavehi yathā piṇḍapātikānampi sakkā [Pg.107] hoti paribhuñjituṃ, tathā paṭiggahitattā tādisesu ṭhānesu piṇḍapātikānampi vaṭṭati. ‘‘Aṭṭhannaṃ bhikkhūnaṃ dema, catunnaṃ demā’’ti evaṃ dinnaṃ pana aṭṭhakabhattañceva catukkabhattañca; tampi bhikkhāvacanena dinnaṃ piṇḍapātikānaṃ vaṭṭati. Mahābhisaṅkhārikena atirasakapūvena pattaṃ pūretvā thaketvā dinnaṃ guḷhakabhattaṃ nāma. Imāni tīṇi salākabhattagatikāneva. 再者，在义注(aṭṭhakathā)中，还说到另外四种食物：寺院食(vihārabhatta)、八人食(aṭṭhakabhatta)、四人食(catukkabhatta)和隐匿食(guḷhakabhatta)。其中，所谓寺院食，是指在寺院内所产生的食物，它被包含在僧食中。再者，那食物，如在帝沙大寺(Tissamahāvihāra)、吉达拉山(Cittalapabbata)等地，因为是以连行托钵支者也能受用的方式，被证得无碍解的漏尽者们所接受，所以在那样的地方，对行托钵支者也是允许的。而如此布施：“我们布施给八位比丘”、“我们布施给四位”，即是八人食和四人食；此食若以“乞食”之名义布施，则对行托钵支者是允许的。以精心烹制的极美味糕饼装满钵后，盖上而布施的，名为隐匿食。这三种的规则与筹食相同。 Aparampi guḷakabhattaṃ nāma atthi, idhekacce manussā mahādhammasavanañca vihārapūjañca kāretvā sakalasaṅghassa dātuṃ na sakkomāti, ‘‘dve tīṇi bhikkhusatāni amhākaṃ bhikkhaṃ gaṇhantū’’ti bhikkhuparicchedajānanatthaṃ guḷake denti, idaṃ piṇḍapātikānampi vaṭṭati. Iti cīvarakkhandhake cīvarabhājanīyaṃ, imasmiṃ pana senāsanakkhandhake senāsanabhājanīyañceva piṇḍapātabhājanīyañca vuttaṃ. 复次，有名为“小丸食”者。于此，有些人在举办大法会与寺院供养后，心想：“我们无法供养全体僧伽”，于是请求：“愿两三百位比丘接受我们的食物”，为确定比丘的数量而分发小丸。此食亦许托钵者食用。如是，于《衣犍度》中已说衣物分配法，于此《卧具犍度》中则已说卧具分配法与食物分配法。 Gilānapaccayabhājanīyaṃ pana evaṃ veditabbaṃ – sappiādīsu bhesajjesu rājarājamahāmattā sappissa tāva kumbhasatampi kumbhasahassampi vihāraṃ pesenti, ghaṇṭiṃ paharitvā therāsanato paṭṭhāya gahitabhājanaṃ pūretvā dātabbaṃ, piṇḍapātikānampi vaṭṭati. Sace alasajātikā mahātherā pacchā āgacchanti, ‘‘bhante, vīsativassānaṃ diyyati, tumhākaṃ ṭhitikā atikkantā’’ti na vattabbā, ṭhitikaṃ ṭhapetvā tesaṃ datvā pacchā ṭhitikāya dātabbaṃ. 病缘资具的分配当如是了知：对于酥油等药品，国王与大臣们会向寺院送来百罐乃至千罐酥油。此时应敲钟，从长老座开始，将前来领取的器皿装满后分发，此亦许托钵者食用。若有性情懒惰的大长老后来才到，不应对他们说：“尊者，现正分发给二十腊的比丘，您的轮次已经过去了。”应暂停分配，先分给他们，之后再按顺序继续分配。 ‘‘Asukavihāre bahu sappi uppanna’’nti sutvā yojanantaravihāratopi bhikkhū āgacchanti, sampattasampattānaṃ ṭhitaṭṭhānato paṭṭhāya dātabbaṃ. Asampattānampi upacārasīmaṃ paviṭṭhānaṃ antevāsikādīsu gaṇhantesu dātabbameva. ‘‘Bahiupacārasīmāya ṭhitānaṃ dethā’’ti vadanti, na dātabbaṃ. Sace pana upacārasīmaṃ okkantehi ekābaddhā hutvā attano vihāradvāre vā antovihāreyeva vā honti, parisāvasena vaḍḍhitā nāma sīmā hoti, tasmā dātabbaṃ. Saṅghanavakassa dinnepi pacchā āgatānaṃ dātabbameva. Dutiyabhāge pana therāsanaṃ āruḷhe pacchā āgatānaṃ paṭhamabhāgo na pāpuṇāti, dutiyabhāgato vassaggena dātabbaṃ. Upacārasīmaṃ pavisitvā yattha katthaci dinnaṃ hoti, sabbasannipātaṭṭhāneyeva bhājetabbaṃ. 听闻“某寺院获得大量酥油”，即便远在一由旬外寺院的比丘亦前来，应从已到达者所站之处开始分配。对于尚未到达分配处、但已进入近住区界(upacārasīmā)者，若其弟子等代为领取，亦应给予。若有人言：“请分给近住区界外之人”，则不应给予。然若界外之人与已入近住区界者相连不断，直至己寺之门或寺内，则此界限名为“因众扩大”，故应给予。即便已分至僧团中最年少者，后来之人亦应给予。但若分配进入第二轮，轮至长老座时，后来者则不得第一轮之份，应从第二轮中按其戒腊分给。若施主在近住区界内的任何地方作了布施，则应仅在僧众集会处进行分配。 Yasmiṃ vihāre dasa bhikkhū, daseva ca sappikumbhā diyyanti, ekekakumbhavaseneva bhājetabbaṃ. Eko sappikumbho hoti, dasa bhikkhūhi bhājetvā [Pg.108] gahetabbaṃ. Sace yathāṭhitaṃyeva ‘‘amhākaṃ pāpuṇātī’’ti gaṇhanti, duggahitaṃ; gatagataṭṭhāne saṅghikameva hoti. Kumbhaṃ pana āvajjetvā thālake thokaṃ sappiṃ katvā ‘‘idaṃ mahātherassa pāpuṇāti, avasesaṃ amhākaṃ pāpuṇātī’’ti vatvā tampi kumbheyeva ākiritvā yathicchitaṃ gahetvā gantuṃ vaṭṭati. Sace thinaṃ sappi hoti, lekhaṃ katvā ‘‘lekhato parabhāgo mahātherassa pāpuṇāti, avasesaṃ amhāka’’nti gahitampi suggahitaṃ, vuttaparicchedato ūnādhikesupi bhikkhūsu ca sappikumbhesu ca etenevupāyena bhājetabbaṃ. 若于某寺院有十位比丘，且布施了十罐酥油，应按每人一罐分配。若只有一罐酥油，则应由十位比丘平分后拿取。若他们只是按其原样认为“此属于我等”而拿取，则为不当拿取；无论带至何处，都仍是僧物。然而，可倾斜罐子，在盘中倒出少许酥油，说：“此属大长老，其余属我等。”说完后，再将其倒回罐中，然后可随意拿取而去。若酥油是凝固的，可划一道线，说：“线外部分属大长老，其余属我等。”如此拿取亦为妥善。当比丘或酥油罐的数量比前述为多或少时，也应以此法分配。 Sace paneko bhikkhu, ekopi kumbho hoti, ghaṇṭiṃ paharitvā ‘‘ayaṃ mayhaṃ pāpuṇātī’’tipi gahetuṃ vaṭṭati. ‘‘Ayaṃ paṭhamabhāgo mayhaṃ pāpuṇāti, ayaṃ dutiyabhāgo’’ti evaṃ thokaṃ thokampi pāpetuṃ vaṭṭati. Esa nayo navanītādīsupi. Yasmiṃ pana vippasanne tilatelādimhi lekhā na santiṭṭhati, taṃ uddharitvā bhājetabbaṃ. Siṅgiveramaricādibhesajjampi avasesapattathālakādisamaṇaparikkhāropi sabbo vuttānurūpeneva nayena suṭṭhu sallakkhetvā bhājetabboti. 再者，若只有一位比丘，也只有一个罐子，可敲钟后说：“此属于我”而拿取。说：“此第一份属于我，此第二份属于我”，如此逐份获取亦可。此法亦适用于生酥等物。又，于清澈的芝麻油等物上，划线无法存留，则应取出后分配。生姜、胡椒等药品，以及剩余的钵、盘等所有沙门资具，皆应依前述方法善加思量后分配。 Pāḷiṃ aṭṭhakathañceva, oloketvā vicakkhaṇo; Saṅghike paccaye evaṃ, appamattova bhājayeti. 智者当审视，圣典与义注；如是分僧物，恒存不放逸。 Iti sabbākārena paccayabhājanīyakathā niṭṭhitā. 如是，资具分配论，以一切行相终。 Sammannitvā ṭhapitayāgubhājakādīhi bhājanīyaṭṭhānaṃ āgatamanussānaṃ anāpucchitvāva upaḍḍhabhāgo dātabbo, asammatehi pana apaloketvā dātabbo. Sammatena appamattakavissajjanakena bhikkhunā cīvarakammaṃ karontassa ‘‘sūciṃ dehī’’ti vadato ekā dīghā, ekā rassāti dve sūciyo dātabbā. ‘‘Avibhattaṃ saṅghikaṃ bhaṇḍa’’nti pucchitabbakiccaṃ natthi. Pipphalakatthikassa eko pipphalako, addhānakantāraṃ paṭipajjitukāmassa upāhanayugaḷaṃ, kāyabandhanatthikassa kāyabandhanaṃ, ‘‘aṃsabaddhako me jiṇṇo’’ti āgatassa aṃsabaddhako, parissāvanatthikassa parissāvanaṃ dātabbaṃ. Dhammakaraṇatthikassa dhammakaraṇo. Sace paṭako na hoti, dhammakaraṇo paṭakena saddhiṃ dātabbo. ‘‘Āgantukapaṭṭaṃ āropessāmī’’ti yācantassa [Pg.109] kusiyā ca aḍḍhakusiyā ca pahonakaṃ dātabbaṃ. ‘‘Maṇḍalaṃ nappahotī’’ti āgatassa maṇḍalaṃ ekaṃ dātabbaṃ, aḍḍhamaṇḍalāni dve dātabbāni. Dve maṇḍalāni yācantassa na dātabbāni. Anuvātaparibhaṇḍatthikassa ekassa cīvarassa pahonakaṃ dātabbaṃ. Sappinavanītādiatthikassa gilānassa ekaṃ bhesajjaṃ nāḷimattaṃ katvā tato tatiyakoṭṭhāso dātabbo. Evaṃ tīṇi divasāni datvā nāḷiyā paripuṇṇāya catutthadivasato paṭṭhāya saṅghaṃ pucchitvā dātabbaṃ. Guḷapiṇḍepi ekadivasaṃ tatiyabhāgo dātabbo. Evaṃ tīhi divasehi niṭṭhite piṇḍe tato paraṃ saṅghaṃ pucchitvā dātabbaṃ. Sesaṃ sabbattha uttānamevāti. 经同意而设置的粥食分配者等人，对来到分配处的在家人，不必询问僧团即可给予一半的份额；但未经同意者，则须告知僧团后方可给予。由经同意的、负责分发少量物品的比丘，对正在缝制衣而说“请给我针”者，应给予一长一短两根针。不必有“此是未分配的僧物”之问。需要小刀者，可给予一把小刀；欲行于长途险路者，可给予一双鞋履；需要腰带者，可给予腰带；前来言“我的肩带旧了”者，可给予肩带；需要滤水器者，可给予滤水器。需要滤筒(dhammakaraṇa)者，可给予滤筒。若无滤布，则应连同滤布一起给予滤筒。请求“我将铺设客座”者，应给予足够做一个大垫和一个半垫的布料。前来言“圆坐垫不够”者，应给予一个大圆坐垫或两个小圆坐垫。请求两个大圆坐垫者，不应给予。需要衣的镶边者，应给予足够一件衣所用的布料。生病的比丘需要酥油、生酥等药品，可取一那烂(nāḷi)量的一种药品，然后给予其三分之一。如此给予三日，当满一那烂量时，从第四日起，须询问僧团后方可给予。糖块也是如此，一日可给予三分之一。如此三日用完一块后，此后须询问僧团后方可给予。其余各处，其义自明。 Pakkhikabhattādikathā niṭṭhitā. 半月食等之论终。 Senāsanakkhandhakavaṇṇanā niṭṭhitā. 坐卧处犍度释义终。 7. Saṅghabhedakakkhandhakaṃ 7. 破僧犍度 Chasakyapabbajjākathā 六释迦出家记 330. Saṅghabhedakakkhandhake [Pg.110] abhiññātā abhiññātāti pākaṭā pākaṭā. Sakyakumārā nāma kāḷudāyippabhutayo dasa dūtā saddhiṃ parivārehi aññe ca bahū janā. Amhākanti amhesu; amhākaṃ kulatoti vā vuttaṃ hoti. Gharāvāsatthaṃ anusāsissāmīti gharāvāse yaṃ kattabbaṃ, taṃ jānāpessāmi. Udakaṃ ninnetabbanti yathā udakaṃ sabbaṭṭhāne samaṃ hoti, evaṃ kātabbaṃ. Niddhāpetabbanti tiṇāni uddharitabbāni. Bhusikā uddharāpetabbāti sukhumapalālamissadhaññā palālikā palāpetabbā. Opunāpetabbanti sukhumapalālaṃ apanetabbaṃ. Tvaññeva gharāvāsatthena upajānāhīti tvaññeva gharāvāsatthaṃ jānāhi. Ahaṃ tayā yathāsukhaṃ pabbajāhīti ettha ahaṃ tayā saddhiṃ pabbajissāmīti sahāyasinehena sahasā vattukāmo hutvā puna rajjasirilobhena parikaḍḍhiyamānahadayo ‘‘ahaṃ tayā’’ti ettakameva vatvā sesaṃ vattuṃ nāsakkhīti evamattho veditabbo. 330. 在《破僧犍度》中，他们是著名的、广为人知的人物：名为释迦族王子的，即黑优陀夷(Kāḷudāyī)等十位使者，连同随从及众多其他人。“我们的”是指在我们之中；或者说是“从我们的家族”。“我将教导在家生活之事”，即告知在家中应做之事。“应当引水”，意为应当使各处水位相同。“应当除草”，即应当拔除杂草。“应当筛去粗糠”，指应当去除混有细碎稻草的谷物之糠。“应当簸扬”，即应当去除细碎的稻草。“你当自知在家之事”，即你要自己了知在家之事。关于“我随你所乐出家”一句，此处是说，他本想出于朋友之情而立刻说“我将与你一同出家”，但又因贪恋王位的荣耀而心被牵引，只说了“我与你”，就说不出剩下的话了，其意义应如是理解。 331. Nippātitāti nikkhamitā. Mānassinoti mānassayino; mānanissitāti vuttaṃ hoti. 331. “已被遣出”(Nippātitā)意为“已使离去”(nikkhamitā)。“有慢者”(Mānassino)意为“以慢为依止者”(mānassayino)；或说“依止于慢”(mānanissitā)。 332. Yassantarato na santi kopāti tatiyamaggena samūhatattā yassa citte kopā na santi. Yasmā pana bhavoti sampatti, vibhavoti vipatti; tathā bhavoti vuḍḍhi, vibhavoti hāni; bhavoti sassataṃ, vibhavoti ucchedo; bhavoti puññaṃ, vibhavoti pāpaṃ; vibhavoti ca abhavoti ca atthato ekameva, tasmā itibhavābhavatañca vītivattoti ettha yā esā sampattivipattivuḍḍhihānisassatucchedapuññapāpavasena iti anekappakārā bhavābhavatā vuccati; catūhipi maggehi yathāsambhavaṃ tena tena nayena taṃ itibhavābhavatañca vītivattoti evamattho daṭṭhabbo. Nānubhavantīti na sampāpuṇanti; tassa dassanaṃ devānampi dullabhanti adhippāyo. 332. “其内无有嗔恚”，是因通过第三道已根除，故其心中无有嗔恚。又，所谓“有”(bhava)是成就，“无有”(vibhava)是毁坏；有是增长，无有是减损；有是常，无有是断；有是善业，无有是恶业；而“无有”(vibhava)与“非有”(abhava)在意义上是同一的。因此，在“超越了此有与非有”一句中，应作如是观：这里所说的“有与非有”，是指以成就与毁坏、增长与减损、常与断、善业与恶业等多种方式而论的“有与非有”；通过四道，以各自相应的方式超越了这些“有与非有”。“不感受”意为“不达到”；其旨趣是“即使是天神也难以得见他”。 333. Ahimekhalikāti ahiṃ kaṭiyaṃ bandhitvā. Ucchaṅgeti aṅke. 333. “蛇腰带”是：将蛇缠于腰间。“怀抱”是：置于怀中。 334. Sammannatīti [Pg.111] sammāneti. Yaṃ tumo karissatīti yaṃ so karissati. 334. “认可”即是尊敬。“彼将做”即是他将做。 Chasakyapabbajjākathā niṭṭhitā. 六释迦出家记终。 Pakāsanīyakammādikathā 宣告羯磨等事记 336. Kheḷāsakassāti ettha micchājīvena uppannapaccayā ariyehi vantabbā kheḷasadisā, tathārūpe paccaye ayaṃ ajjhoharatīti katvā kheḷāsakoti bhagavatā vutto. 336. “食唾者”：于此，由邪命而生的资具，犹如圣者所应吐出的唾沫；因为此人受用此等资具，故为世尊称为“食唾者”。 340. Patthaddhena kāyenāti potthakarūpasadisena niccalena kāyena. 340. “以僵硬之身”是：以如泥塑像般僵直不动的身体。 342. Mayaṃ kho bhaṇe rājañātakā nāmāti rājā amhe jānātīti rājañātakassa bhāvena attānaṃ ukkaṃsanto āha. Pahaṭṭhakaṇṇavāloti bandhane niccale katvā. 342. “我们可是被称为王之亲属的”是：国王认识我们，他以此王之亲属的身份自我标榜而说。“竖耳翘尾者”是：使绳索不动摇。 Dukkhañhi kuñjara nāgamāsadoti bho kuñjara buddhanāgaṃ āsādanaṃ vadhakacittena upagamanaṃ nāma dukkhaṃ. Nāgahatassāti buddhanāgaṃ ghātakassa. “大象啊，冒犯龙象实是苦”是：喂，大象！所谓冒犯佛陀龙象，即是以杀害之心接近，是为苦。“伤害龙象者”是：杀害佛陀龙象者。 Paṭikuṭiyova osakkīti tathāgatābhimukhoyeva piṭṭhimehi pādehi avasakki. Alakkhikoti ettha na lakkhetīti alakkhiko; na jānātīti attho, ahaṃ pāpakammaṃ karomīti na jānāti. Na lakkhitabboti vā alakkhiko; na passitabboti attho. “他倒退着离去”是：面朝如来，以脚背倒退。“不幸者”(alakkhika)：于此，“不注意”者为不幸者，意即“不知道”，不知道“我正在造作恶业”。或，“不应被注意”者为不幸者，意即“不应被看见”。 343. Tikabhojananti ettha tīhi janehi bhuñjitabbabhojanaṃ. Taṃ paññāpessāmīti taṃ anujānissāmi. Gaṇabhojane pana yathādhammo kāretabboti. Pañcavatthuyācanakathā saṅghādisesavaṇṇanāyaṃ vuttā. Kappanti āyukappaṃ. Brahmaṃ puññanti seṭṭhaṃ puññaṃ. Kappaṃ saggamhīti āyukappameva. 343. “三人食”：于此，指可由三人共食的食物。“我将制定它”是：我将允许它。但在“众食”的情况下，则应如法而行。关于请求五事的讨论，已在僧残的释义中说过。“一劫”是：一寿量劫。“梵福”是：最胜的福德。“在天上一劫”是：整整一寿量劫。 Pakāsanīyakammādikathā niṭṭhitā. 宣告羯磨等事记终。 Saṅghabhedakakathā 破僧事记 344. Atha kho devadatto saṅghaṃ bhinditvāti so kira evaṃ salākaṃ gāhetvā tattheva āveṇikaṃ uposathaṃ katvā gato, tenetaṃ vuttaṃ. 344. “提婆达多分裂僧团后”是：据说他就是这样令人拿取筹签，并在那里举行了单独的布萨，然后离去，因此这么说。 345. Piṭṭhi [Pg.112] me āgilāyatīti ciranisajjāya vedanābhibhūtā bādhati. Tamahaṃ āyamissāmīti taṃ ahaṃ pasāressāmi. Ādesanāpāṭihāriyānusāsanī nāma ‘‘evampi te mano, tathāpi te mano’’ti evaṃ parassa cittaṃ jānitvā tadanurūpā dhammadesanā. 345. “我背痛”：因久坐而被感受所压迫，感到疼痛。“我将伸展它”：即我将伸长它。所谓“他心示导之教诫”，是指像“你的心是这样，你的心也是那样”这样，在了解他人之心后，给予相应的说法。 346. Mamānukubbanti mamānukiriyaṃ kurumāno. Kapaṇoti dukkhito. Mahāvarāhassāti mahānāgassa. Mahiṃ vikubbatoti pathaviṃ padālentassa. Bhisaṃ ghasamānassāti bhisaṃ khādantassa. Nadīsu jaggatoti ettha so kira hatthināgo sāyanhasamayaṃ taṃ nadināmakaṃ pokkharaṇiṃ ogāhetvā kilanto sabbarattiṃ vītināmesi, jālikaṃ karoti, tena vuttaṃ ‘‘nadīsu jaggato’’ti. 346. “模仿我者”：即模仿我所行。“悲惨者”：即痛苦者。“大野猪的”：即大龙象的。“撼动大地者”：即劈开大地者。“食莲藕者”：即吃莲藕者。“于诸河中警醒者”：于此，据说那头象王在傍晚时分进入名为“河”(Nadī)的莲池中嬉戏，度过整夜，其往来游走犹如织网，因此说“于诸河中警醒”。 347. Sutāti sotā. Asandiddho ca akkhātīti nissandeho hutvā akkhāti anusandhivasena yojetvā yojetvā. 347. “听闻者”：即听者。“并且无疑惑地解说”：即成为无疑者，前后贯通地加以组合解说。 350. Apāye nibbattissatīti āpāyiko. Evaṃ nerayiko. Kappaṃ ṭhassatīti kappaṭṭho. Idāni buddhasahassenāpi tikicchituṃ na sakkāti atekiccho. 350. “将投生于恶趣”，故为“堕恶趣者”。同理，“堕地狱者”。“将住留一劫”，故为“住劫者”。“如今纵有千佛亦不可治”，故为“不可治者”。 Mā jātu koci lokasminti mā kadācipi koci satto lokasmiṃ. Udapajjathāti upapajjatha. Jalaṃva yasasā aṭṭhāti yasasā jalanto viya ṭhito. Devadattoti me sutanti ‘‘īdiso devadatto’’ti bhagavatā sutampi atthi, tadeva gahetvā idaṃ vuttaṃ. So pamādamanuciṇṇoti ettha pamādaṃ anucinātīti anuciṇṇo, pamādo appahīnoti attho. Āsajja nanti pāpakena cittena patvā, visosetvāti vā attho. Avīcinirayaṃ pattoti idaṃ pana āsīsāyaṃ atītavacanaṃ. Bhesmāti bhayānako. “愿世间任何（有情）绝不”：即任何有情在世间任何时候都不要。“生起”：即投生。“凭声誉而立如燃烧”：即凭声誉而立，犹如燃烧。“我曾听闻提婆达多”：世尊也曾听闻“提婆达多是这样的人”，正是依据此点而说了这话。“他惯于放逸”：于此，“惯于”是指积集放逸，意即放逸未被舍断。“冒犯他”：即以恶意接近，或意为“使其枯竭”。“已至无间地狱”：此句是以过去时态作出的确言。“恐怖的”：即骇人的。 Saṅghabhedakakathā niṭṭhitā. 破僧者论终。 Upālipañhākathā 优波离问论 351. Ekato upāli ekoti dhammavādipakkhe eko. Ekato dveti adhammavādipakkhe dve. Catuttho anussāvetīti saṅghaṃ bhindissāmīti adhammavādicatuttho [Pg.113] hutvā anussāveti; anunayanto sāveti ‘‘na tumhākaṃyeva narakabhayaṃ atthi, amhākampi atthi, na amhākaṃ avīcimaggo pihito, na mayaṃ akusalā na bhāyāma. Yadi hi ayaṃ adhammo avinayo asatthusāsanaṃ vā bhaveyya, na mayaṃ gaṇheyyāmā’’tiādinā nayena ‘‘adhammaṃ dhammo’’ti evaṃ aṭṭhārasa bhedakaravatthūni bodhetīti attho. Salākaṃ gāhetīti evaṃ anussāvetvā pana ‘‘idaṃ gaṇhatha, idaṃ rocethā’’ti vadanto salākaṃ gāheti. 351. 优波离，“一边一人”，是指在如法派一方有一人。“一边两人”，是指在不如法派一方有两人。“第四人令听闻”，是指想“我将分裂僧伽”后，作为不如法派的第四人，他劝导并令众人听闻。他劝诱地说道：“并非只有你们有地狱之惧，我们也有；我们通往无间地狱(Avīci)的道路并未被堵塞，我们不畏惧不善。如果这确实是非法、非律、非导师之教，我们就不会接受。”他以此等方式，宣说“非法为法”等十八种导致分裂的事情，此为其义。“令人取筹”，是指如此劝导宣说后，又说：“请接受此，请认同此”，并令人拿取筹码。 Ekato upāli dve hontītiādīsupi eseva nayo. Evaṃ kho upāli saṅgharāji ceva hoti saṅghabhedo cāti evaṃ hoti; na pana ettāvatā saṅgho bhinno hoti. 优波离，在“一边是二”等句中，道理也是如此。优波离，如此便有了僧伽的裂痕与僧伽的破裂；然而，仅凭此举，僧伽尚未破裂。 Bhikkhu kho upāli pakatatto samānasaṃvāsako samānasīmāyaṃ ṭhito saṅghaṃ bhindatīti ettha siyā evaṃ ‘‘devadatto kathaṃ pakatatto’’ti. Kathaṃ tāva na pakatatto, rañño ghātāpitattā ruhiruppādassa ca katattāti? Tattha vadāma – āṇattiyā tāva viraddhattā rañño ghātāpanaṃ natthi. ‘‘Tena hi tvaṃ, kumāra, pitaraṃ hantvā rājā hohi, ahaṃ bhagavantaṃ hantvā buddho bhavissāmī’’ti evañhi tassa āṇatti. Kumāro pana rājā hutvā pacchā pitaraṃ māresi; evaṃ tāva āṇattiyā viraddhattā rañño ghātāpanaṃ natthi. Ruhiruppāde pana katamatteyeva ruhiruppādapaccayā bhagavatā abhabbatā na vuttā, na ca sakkā bhagavato vacanaṃ vināyeva tassa abhabbatā āropetuṃ. 优波离，关于“比丘是正常身份者、同一住处者、住于同一界者，他分裂僧伽”，于此可能会有这样的疑问：“提婆达多如何是正常身份者呢？”他如何不是正常身份者呢？因为他曾教唆杀害国王，并使佛陀出血？对此我们说：首先，由于指令被违背，故无教唆杀害国王之事。“那么，王子，你杀父为王，我杀世尊为佛。”他的指令确实如此。然而王子成为国王后才杀害其父；因此，首先由于指令被违背，故无教唆杀害国王之事。至于使佛陀出血，仅因造作本身，世尊并未宣说他因此而不具资格；亦不能在无世尊言教的情况下，擅自将不具资格强加于他。 ‘‘Ruhiruppādako, bhikkhave, anupasampanno na upasampādetabbo, upasampanno nāsetabbo’’ti – “诸比丘，出佛身血者，未受具足戒者不应令其受具足戒，已受具足戒者应予摈除。” Idaṃ pana bhagavatā saṅghabhedato pacchā vuttaṃ, tasmā pakatatteneva tena saṅgho bhinnoti. 再者，此乃世尊于分裂僧伽后所说，是故，彼是在正常状态下分裂僧伽的。 Adhammaṃ dhammoti dīpentītiādīsu aṭṭhārasasu bhedakaravatthūsu suttantapariyāyena tāva dasa kusalakammapathā dhammo, dasa akusalakammapathā adhammo. Tathā cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti sattatiṃsa bodhipakkhiyadhammā dhammo nāma; tayo satipaṭṭhānā[Pg.114], tayo sammappadhānā, tayo iddhipādā, cha indriyāni, cha balāni, aṭṭha bojjhaṅgā, navaṅgiko maggoti ca cattāro upādānā, pañca nīvaraṇā, satta anusayā, aṭṭha micchattāti ca ayaṃ adhammo. 在“示非法为法”等十八种破僧事中，首先，依经教法，十善业道是法，十不善业道是非法。同样地，四念处、四正勤、四神足、五根、五力、七觉支、八圣道，此三十七菩提分法名为法；而三念处、三正勤、三神足、六根、六力、八觉支、九支道，以及四取、五盖、七随眠、八邪性，此等为非法。 Tattha yaṃkiñci ekaṃ adhammakoṭṭhāsaṃ gahetvā ‘‘imaṃ adhammaṃ dhammoti karissāma; evaṃ amhākaṃ ācariyakulaṃ nissāya niyyānikaṃ bhavissati, mayañca loke pākaṭā bhavissāmā’’ti taṃ adhammaṃ ‘‘dhammo aya’’nti kathayantā adhammaṃ dhammoti dīpenti nāma. Tatheva dhammakoṭṭhāsesu ca ekaṃ gahetvā ayaṃ adhammoti kathentā dhammaṃ adhammoti dīpenti nāma. Vinayapariyāyena pana bhūtena vatthunā codetvā sāretvā yathāpaṭiññāya kātabbaṃ kammaṃ dhammo nāma, abhūtena vatthunā acodetvā asāretvā apaṭiññāya kātabbaṃ kammaṃ adhammo nāma. 于彼等中，执取任何一非法部分而思：“我等将以此非法为法；如是，我等之师承将能导向出离，我等亦将于世间显赫。”如是宣说彼非法为“此是法”者，名为示非法为法。同样地，于诸法部分中，执取其一而说“此为非法”者，名为示法为非法。再者，依律教法，以真实事，加以诘问，令其忆念，依其承认而应作之羯磨，名为法；以不实事，不加诘问，不令忆念，不依承认而应作之羯磨，名为非法。 Suttantapariyāyena rāgavinayo dosavinayo mohavinayo saṃvaro pahānaṃ paṭisaṅkhāti ayaṃ vinayo nāma, rāgādīnaṃ avinayo asaṃvaro appahānaṃ appaṭisaṅkhāti ayaṃ avinayo nāma. Vinayapariyāyena vatthusampatti ñattisampatti anussāvanasampatti sīmāsampatti parisāsampattīti ayaṃ vinayo nāma, vatthuvipatti…pe… parisāvipattīti ayaṃ avinayo nāma. 依经教法，调伏贪、调伏瞋、调伏痴，以及防护、断除、省察，此名为律；不调伏贪等，以及不防护、不断除、不省察，此名为非律。依律教法，事圆满、白圆满、宣告圆满、界圆满、众圆满，此名为律；事不圆满……乃至众不圆满，此名为非律。 Suttantapariyāyena cattāro satipaṭṭhānā… aṭṭhaṅgiko maggoti idaṃ bhāsitaṃ lapitaṃ tathāgatena; tayo satipaṭṭhānā, tayo sammappadhānā, tayo iddhipādā, cha indriyāni, cha balāni, aṭṭha bojjhaṅgā, navaṅgiko maggoti idaṃ abhāsitaṃ alapitaṃ tathāgatena. Vinayapariyāyena cattāro pārājikā, terasa saṅghādisesā, dve aniyatā, tiṃsa nissaggiyā pācittiyāti idaṃ bhāsitaṃ lapitaṃ tathāgatena; tayo pārājikā, cuddasa saṅghādisesā, tayo aniyatā, ekattiṃsa nissaggiyā pācittiyāti idaṃ abhāsitaṃ alapitaṃ tathāgatena. 依经藏之法门，四念处……八支道，此乃如来所说、所宣；三念处、三正勤、三神足、六根、六力、八觉支、九支道，此非如来所说、所宣。依律藏之法门，四波罗夷、十三僧残、二不定法、三十尼萨耆波逸提，此乃如来所说、所宣；三波罗夷、十四僧残、三不定法、三十一尼萨耆波逸提，此非如来所说、所宣。 Suttantapariyāyena devasikaṃ phalasamāpattisamāpajjanaṃ, mahākaruṇāsamāpattisamāpajjanaṃ, buddhacakkhunā lokavolokanaṃ, aṭṭhuppattivasena suttantadesanā, jātakakathāti idaṃ āciṇṇaṃ; na devasikaṃ phalasamāpattisamāpajjanaṃ…pe… na jātakakathāti idaṃ anāciṇṇaṃ. Vinayapariyāyena nimantitassa [Pg.115] vassāvāsaṃ vasitvā apaloketvā cāriyapakkamanaṃ, pavāretvā cāriyapakkamanaṃ, āgantukehi saddhiṃ paṭhamaṃ paṭisanthārakaraṇanti idaṃ āciṇṇaṃ; tasseva āciṇṇassa akaraṇaṃ anāciṇṇaṃ nāma. 依经藏之法门，每日入果定、入大悲定、以佛眼观察世间、依事缘宣说经教、讲述本生故事，此为常行；不每日入果定……乃至不讲述本生故事，此为非常行。依律藏之法门，受邀安居后告辞而行、自恣后而行、首先与来访者进行友好问候，此为常行；不作此常行，名为非常行。 Suttantapariyāyena cattāro satipaṭṭhānā…pe… aṭṭhaṅgiko maggoti idaṃ paññattaṃ nāma; tayo satipaṭṭhānā…pe… navaṅgiko maggoti idaṃ apaññattaṃ nāma. Vinayapariyāyena cattāro pārājikā…pe… tiṃsa nissaggiyā pācittiyāti idaṃ paññattaṃ nāma; tayo pārājikā…pe… ekattiṃsa nissaggiyā pācittiyāti idaṃ apaññattaṃ nāma. 依经藏之法门，四念处……八支道，此名为已制定；三念处……九支道，此名为未制定。依律藏之法门，四波罗夷……三十尼萨耆波逸提，此名为已制定；三波罗夷……三十一尼萨耆波逸提，此名为未制定。 ‘‘Anāpatti ajānantassa, atheyyacittassa, na maraṇādhippāyassa, anullapanādhippāyassa, na mocanādhippāyassā’’ti tattha tattha vuttā anāpatti anāpatti nāma. ‘‘Jānantassa, theyyacittassā’’tiādinā nayena vuttā āpatti āpatti nāma. Pañcāpattikkhandhā lahukāpatti nāma, dve āpattikkhandhā garukāpatti nāma. Cha āpattikkhandhā sāvasesāpatti nāma, eko pārājikāpattikkhandho anavasesāpatti nāma. Dve āpattikkhandhā duṭṭhullāpatti nāma, pañcāpattikkhandhā aduṭṭhullāpatti nāma. “不知者无犯，无盗心者无犯，无杀意者无犯，无夸大意图者无犯，无释放意图者无犯”，于彼彼处所说之无犯，名为无犯。“知者，有盗心者”等以此方式所说之犯，名为犯。五犯聚名为轻犯，二犯聚名为重犯。六犯聚名为有余犯，一波罗夷犯聚名为无余犯。二犯聚名为粗罪，五犯聚名为非粗罪。 Purimanayeneva panettha vuttappakāraṃ dhammaṃ ‘‘adhammo aya’’nti kathayantā ‘‘dhammaṃ adhammo’’ti dīpenti nāma. Avinayaṃ ‘‘vinayo aya’’nti…pe… aduṭṭhullāpattiṃ ‘‘duṭṭhullāpatti aya’’nti kathayantā ‘‘aduṭṭhullāpattiṃ duṭṭhullāpattī’’ti dīpenti nāma. Evaṃ ‘‘adhammaṃ dhammo’’ti vā…pe… ‘‘aduṭṭhullāpattiṃ duṭṭhullāpattī’’ti vā dīpetvā pakkhaṃ labhitvā catunnaṃ saṅghakammānaṃ aññataraṃ saṅghakammaṃ ekasīmāyaṃ visuṃ karontehi saṅgho bhinno nāma hoti. Tena vuttaṃ – ‘‘te imehi aṭṭhārasahi vatthūhi apakassantī’’tiādi. 于此，依前例，将已说之法宣说为“此为非法”者，即是将法开示为非法；将非律宣说为“此为律”……乃至将非粗罪宣说为“此为粗罪”者，即是将非粗罪开示为粗罪。同样地，或将“非法”开示为“法”……乃至或将“非粗罪”开示为“粗罪”，获得派别后，于同一界内分别行四种僧伽羯磨中之任何一种，僧伽即名为被分裂。是故世尊说：“彼等以此十八事而分裂”等。 Tattha apakassantīti parisaṃ ākaḍḍhanti, vijaṭenti, ekamantaṃ ussārenti ca. Avapakāsantīti ati viya pakāsenti yathā visaṃsaṭṭhāva honti, evaṃ karonti. Āveninti visuṃ. Ettāvatā kho upāli saṅgho bhinno hotīti evaṃ aṭṭhārasasu bhedakaravatthūsu yaṃkiñci ekampi vatthuṃ dīpetvā tena tena kāraṇena ‘‘imaṃ gaṇhatha, imaṃ rocethā’’ti saññāpetvā salākaṃ gāhāpetvā visuṃ saṅghakamme kate saṅgho bhinno hoti. Parivāre [Pg.116] pana ‘‘pañcahi upāli ākārehi saṅgho bhijjatī’’tiādi vuttaṃ, tassa iminā idha vuttena saṅghabhedalakkhaṇena atthato nānākaraṇaṃ natthi. Taṃ panassa nānākaraṇābhāvaṃ tattheva pakāsayissāma. Sesaṃ sabbattha uttānamevāti. 于此，“引离”(apakassantīti)是指拉拢、分化僧众，并将其排挤到一边。“过分宣说”(avapakāsantīti)是指过分地宣说，以致他们变得不相混杂，如此行事。“分别”(āveninti)即是单独。所谓“优波离，到此程度，僧团即已分裂”，是指在十八种分裂僧团之事中，只要宣说其中任何一事，并以各种理由说服“接受此，喜爱此”，然后让他们拿筹，单独举行僧伽羯磨，僧团即告分裂。然而在《附随》(Parivāra)中说：“优波离，僧团以五种方式分裂”等等，此与此处所说的僧团分裂之相，在义理上并无差异。我们将在彼处阐明其无差别之处。其余各处皆是显而易见的。 Upālipañhākathā niṭṭhitā. 优波离问论终。 Saṅghabhedakakkhandhakavaṇṇanā niṭṭhitā. 僧团分裂犍度释义终。 8. Vattakkhandhakaṃ 8. 行仪犍度 Āgantukavattakathā 客比丘行仪说 357. Vattakkhandhake [Pg.117] idāni ārāmaṃ pavisissāmīti iminā upacārasīmasamīpaṃ dasseti; tasmā upacārasīmaṃ patvā upāhanāomuñcanādi sabbaṃ kātabbaṃ. Gahetvāti upāhanadaṇḍakena gahetvā. Paṭikkamantīti sannipatanti. Vissajjetabbanti pattharitabbaṃ. Gocaro pucchitabboti ‘‘gocaragāmo āsanne udāhu dūre, kālasseva piṇḍāya caritabbaṃ udāhu divā’’ti evaṃ bhikkhācāro pucchitabbo. Agocaro nāma micchādiṭṭhikānaṃ vā gāmo paricchinnabhikkho vā gāmo; yattha ekassa vā dvinnaṃ vā bhikkhā diyyati, sopi pucchitabbo. Pānīyaṃ pucchitabbanti ‘‘kiṃ imissā pokkharaṇiyā pānīyaṃyeva pivanti, nahānādiparibhogampi karontī’’ti evaṃ pānīyañceva paribhojanīyañca pucchitabbaṃ. Kesuci ṭhānesu vāḷamigā vā amanussā vā honti, tasmā ‘‘kaṃ kālaṃ pavisitabbaṃ, kaṃ kālaṃ nikkhamitabba’’nti pucchitabbaṃ. 357. 在《行犍度》(Vattakkhandhaka)中，“我现在将进入寺院”这句话显示了近住区(upacārasīma)的附近；因此，到达近住区后，应当做完脱鞋等一切事务。“拿着”(gahetvā)是指用鞋杖拿着。“返回”(paṭikkamantīti)是指集合。“应当散开”(vissajjetabbanti)是指应当铺开。应当询问行乞处所(gocaro)——“行乞村是近是远？是应清晨去乞食还是白天去？”应当如此询问行乞之事。所谓非行乞处所(agocaro)，是指邪见者的村庄，或食物有限的村庄，即在那里只向一两位比丘布施食物，此事也应当询问。应当询问水(pānīyaṃ)——“这个池塘的水只是用来喝，还是也用于沐浴等？”应当如此询问饮用水和生活用水。在某些地方有猛兽或非人，因此应当询问“什么时间可以进入，什么时间应当出来？” Bahi ṭhitenāti bahi nikkhamantassa ahino vā amanussassa vā maggaṃ datvā ṭhitena nilloketabbo. Sace ussahati sodhetabboti yadi sakkoti, sabbo vihāro sodhetabbo. Asakkontena attano vasanokāso jaggitabbo. Sabbaṃ sodhetuṃ sakkontassa pana dassite vihārasodhanavatte vinicchayo mahākhandhake vuttanayeneva veditabbo. “站在外面”是指为正在出去的蛇或非人让路后，站立观察。“若努力，则应清扫”是指如果能够做到，就应当清扫整个寺院。如果不能做到，则应当照管好自己居住的地方。至于能够清扫全部的人，关于所示清扫寺院之行仪的决择，应依照《大犍度》中所说的方法来理解。 Āgantukavattakathā niṭṭhitā. 客比丘行仪说终。 Āvāsikavattakathā 常住比丘行仪说 359. Āvāsikavatte – āsanaṃ paññapetabbanti evamādi sabbaṃ vuḍḍhatare āgate cīvarakammaṃ vā navakammaṃ vā ṭhapetvāpi kātabbaṃ. Cetiyaṅgaṇaṃ sammajjantena sammajjaniṃ nikkhipitvā tassa vattaṃ kātuṃ ārabhitabbaṃ. Paṇḍito hi [Pg.118] āgantuko ‘‘sammajjāhi tāva cetiyaṅgaṇa’’nti vakkhati. Gilānabhesajjaṃ karontena pana sace nātiāturo gilāno hoti, bhesajjaṃ akatvā vattameva kātabbaṃ. Mahāgilānassa pana bhesajjameva kātabbaṃ. Paṇḍito hi āgantuko ‘‘karohi tāva bhesajja’’nti vakkhati. Pānīyena pucchantena sace sakiṃ ānītaṃ pānīyaṃ sabbaṃ pivati, ‘‘puna ānemī’’ti pucchitabboyeva. Apica bījanenapi bījitabbo, bījantena sakiṃ pādapiṭṭhiyaṃ bījitvā sakiṃ majjhe sakiṃ sīse bījitabbaṃ, ‘‘alaṃ hotū’’ti vuttena tato mandataraṃ bījitabbaṃ. Puna ‘‘ala’’nti vuttena tato mandataraṃ bījitabbaṃ. Tatiyavāraṃ vuttena bījanī ṭhapetabbā. Pādāpissa dhovitabbā, dhovitvā sace attano telaṃ atthi, tena makkhetabbā. No ce atthi, tassa santakena makkhetabbā. Upāhanāpuñchanaṃ pana attano rucivasena kātabbaṃ. Teneva hettha ‘‘sace ussahatī’’ti vuttaṃ. Tasmā upāhanā apuñchantassāpi anāpatti. ‘‘Kattha mayhaṃ senāsanaṃ pāpuṇātī’’ti pucchitena senāsanaṃ paññapetabbaṃ, ‘‘etaṃ tumhākaṃ senāsanaṃ pāpuṇātī’’ti evaṃ ācikkhitabbanti attho. Papphoṭetvā hi pattharituṃ pana vaṭṭatiyeva. 359. 住处比丘的义务——当有上座比丘到来时，铺设座位等一切事宜，即使正在做衣作或新工作，也应放下而先行。正在清扫塔院者，应放下扫帚，开始为他行义务。有智慧的客僧自会说：“请先清扫塔院。”又，正在为病人制药时，如果病人病得不重，则应不做药而先行义务。但若是重病者，则应先制药。有智慧的客僧自会说：“请先制药。”以饮水询问时，如果一次拿来的水他全部喝完，则应再问：“要再拿来吗？”此外，也应用扇为他扇风。扇风时，应先在脚背扇一次，再在中间扇一次，在头部扇一次。当他说“够了”时，应扇得更轻缓些。再次说“够了”时，应扇得更轻缓。第三次说时，则应放下扇子。也应为他洗脚。洗后，若自己有油，应用那油为他涂抹；若没有，则应用他自己的油涂抹。至于擦拭鞋履，则可随自己的意愿而行。因此，此处说“如果他乐意”。所以，即使不擦拭鞋履也无罪。当被问及“我的床座在何处？”时，应为他铺设床座，并告知：“这是您的床座。”抖净后再铺开（卧具）也是适宜的。 Navakassa vatte – pānīyaṃ ācikkhitabbanti ‘‘etaṃ pānīyaṃ gahetvā pivāhī’’ti ācikkhitabbaṃ. Paribhojanīyepi eseva nayo. Sesaṃ purimasadisameva. Mahāāvāsepi attano santikaṃ sampattassa āgantukassa vattaṃ akātuṃ na labhati. 对新学比丘的义务——应告知饮用水：“这是饮用水，请取而饮用。”对日用水也是同样的方法。其余的都与前述相同。即使在大寺院中，对来到自己身边的客僧，也不得不履行义务。 Āvāsikavattakathā niṭṭhitā. 住处比丘义务论终。 Gamikavattakathā 行旅比丘义务论 360. Gamikavattesu dārubhaṇḍanti senāsanakkhandhake vuttaṃ mañcapīṭhādi. Mattikābhaṇḍampi rajanabhājanādi sabbaṃ tattha vuttappabhedameva. Taṃ sabbaṃ aggisālāya vā aññatarasmiṃ vā guttaṭṭhāne paṭisāmetvā gantabbaṃ. Anovassake pabbhārepi ṭhapetuṃ vaṭṭati. Senāsanaṃ āpucchitabbanti ettha yaṃ pāsāṇapiṭṭhiyaṃ vā pāsāṇatthambhesu vā katasenāsanaṃ, yattha upacikā nārohanti, taṃ anāpucchantassāpi anāpatti. Catūsu pāsāṇakesūtiādi upacikānaṃ uppattiṭṭhāne paṇṇasālādisenāsane kattabbākāradassanatthaṃ vuttaṃ. Appeva nāma aṅgānipi seseyyunti ayaṃ ajjhokāse ṭhapitamhi ānisaṃso. Ovassakagehe pana tiṇesu ca mattikāpiṇḍesu ca upari patantesu mañcapīṭhānaṃ aṅgānipi vinassanti. 360. 在行旅比丘的义务中，木器，即《卧具犍度》中所说的床、凳等。陶器亦然，即彼处所说的染缸等一切种类。应将所有这些物品收拾好，存放于火房或其它安全之处后，方可离去。亦可放置于不为雨淋之岩棚。关于“应告别卧具”：此处若卧具建于石板平台或石柱之上，白蚁无法攀爬，则不告别亦无犯。“于四块石头上”等语，是为开示在白蚁滋生之处，如叶茅屋等卧具中，应作之事而说。“愿其支分尚能存留”，此为置于露天之利益。然而，在漏雨屋中，若茅草与泥块从上方掉落，则床、凳的支分亦会损坏。 Gamikavattakathā niṭṭhitā. 行旅比丘义务论终。 Anumodanavattakathā 随喜义务论 362. Anumodanavatthusmiṃ [Pg.119] iddhaṃ ahosīti sampannaṃ ahosi. Catūhi pañcahīti saṅghattherena anumodanatthāya nisinne heṭṭhā paṭipāṭiyā catūhi nisīditabbaṃ. Anuthere nisinne mahātherena ca heṭṭhā ca tīhi nisīditabbaṃ. Pañcame nisinne upari catūhi nisīditabbaṃ. Saṅghattherena heṭṭhā daharabhikkhusmiṃ ajjhiṭṭhepi saṅghattherato paṭṭhāya catūhi nisīditabbameva. Sace pana anumodako bhikkhu ‘‘gacchatha bhante, āgametabbakiccaṃ natthī’’ti vadati, gantuṃ vaṭṭati. Mahātherena ‘‘gacchāma āvuso’’ti vutte ‘‘gacchathā’’ti vadati, evampi vaṭṭati. ‘‘Bahigāme āgamessāmā’’ti ābhogaṃ katvāpi bahigāmaṃ gantvā attano nissitake ‘‘tumhe tassa āgamanaṃ āgamethā’’ti vatvāpi gantuṃ vaṭṭatiyeva. Sace pana manussā attano rucikena ekena anumodanaṃ kārenti, neva tassa anumodato āpatti, na mahātherassa bhāro hoti. Upanisinnakathāyameva hi manussesu kathāpentesu mahāthero āpucchitabbo, mahātherena ca anumodanāya ajjhiṭṭhova āgametabboti idamettha lakkhaṇaṃ. Vaccitoti sañjātavacco; vaccapīḷitoti adhippāyo. 362. 于随喜事中，“已丰裕”(iddhaṃ ahosi)者，谓已圆满。“以四或五”者，谓僧上座祝颂时，其下方应有四人次第而坐。若由次上座祝颂，则大上座及其下方的三人应坐。若由第五人祝颂，则其上方的四人应坐。纵使僧上座已嘱咐其下方的年少比丘，亦应从僧上座开始，四人安坐。若行随喜的比丘言：“诸位尊者，请去吧，无须等待之事。”则可离去。若大上座言：“贤友，我等去吧。”彼答言：“请去吧。”如是亦可。或作意：“我等于村外等候。”而后前往村外，对其弟子言：“汝等候彼之到来。”言毕离去，亦可。若俗人依自己所喜，使一人行随喜，则彼行随喜者无犯，大上座亦无责任。诚然，唯于近坐说法时，俗人使之说法，方应禀告大上座；而大上座所嘱咐行随喜者，方应被等待。此乃此处之规定。“欲便”(vaccoti)者，谓已生便意；此即“为便所迫”(vaccapīḷito)之义。 Anumodanavattakathā niṭṭhitā. 随喜行仪解说终。 Bhattaggavattakathā 食堂行仪解说 364. Bhattaggavatte ‘‘antogāmo vā hotu vihāro vā, manussānaṃ parivesanaṭṭhānaṃ gacchantena cīvaraṃ pārupitvā kāyabandhanaṃ bandhanameva vaṭṭatī’’ti aṭṭhakathāsu vuttaṃ. Na there bhikkhū anupakhajjāti there bhikkhū atiallīyitvā na nisīditabbaṃ. Sace mahātherassa nisinnāsanena samakaṃ āsanaṃ hoti, bahūsu āsanesu sati ekaṃ dve āsanāni ṭhapetvā nisīditabbaṃ. Bhikkhū gaṇetvā paññattāsanesu anisīditvā mahātherena nisīdāti vuttena nisīditabbaṃ. No ce mahāthero vadati, ‘‘idaṃ, bhante, āsanaṃ ucca’’nti vattabbaṃ. ‘‘Nisīdā’’ti vutte nisīditabbaṃ. Sace pana evaṃ āpucchitepi na vadati, nisīdantassa anāpatti; mahātherasseva āpatti. Navako hi evarūpe āsane anāpucchā nisīdanto āpajjati, thero āpucchite ananujānanto. Na saṅghāṭiṃ ottharitvāti na saṅghāṭiṃ avattharitvā nisīditabbaṃ. 364. 于《义注》中说：“无论是在村内或是在寺院，去到人们供食之处时，理应披好衣，系好腰带。”不应侵越长老比丘，即不应过于紧贴长老比丘而坐。如果座位与大长老的座位同高，在有许多座位时，应空出一两个座位后再坐。在为比丘计数后铺设的座位上，不应先坐，而应在大长老说“请坐”后才坐。如果大长老不说话，应说：“尊者，此座高。”当他说了“请坐”后才可坐。但如果这样请示后他仍然不说话，坐下者无犯，过失仅在于大长老。因为新学比丘于此等座位未经请示而坐，则有犯；长老在被请示后不予允许，亦有犯。“不铺开僧伽梨”意即不应铺开僧伽梨而坐。 Ubhohi [Pg.120] hatthehīti pattadhovanaudakaṃ sandhāya vuttaṃ. Dakkhiṇodakaṃ pana purato ādhārake pattaṃ ṭhapetvā gahetabbaṃ. Sādhukanti udakasaddaṃ akarontena. “用双手”是指洗钵水而言。至于献净水，则应将钵放在前面的承托物上再领受。“妥善地”是指不发出水声。 Sūpassa okāsoti yathā sūpassa okāso hoti; evaṃ mattāya odano gaṇhitabboti attho. Samakaṃ sampādehīti idaṃ na kevalaṃ sappiādīsuyeva odanepi vattabbaṃ. Sappiādīsu pana yaṃ appaṃ hoti ekassa vā dvinnaṃ vā anurūpakaṃ, taṃ sabbesaṃ samakaṃ sampādehīti vutte manussānaṃ vihasā hoti, tasmā tādisaṃ sakiṃ vā dvikkhattuṃ vā gahetvā sesaṃ na gahetabbaṃ. “为菜肴留出空间”，其义为：应以适量为度领受饭食，以便为菜肴留出空间。“请均等分配”此语，不仅适用于酥油等物，亦适用于饭食。但若酥油等物量少，仅够一两人食用，若说“请为所有人均等分配”，则会令施主为难，是故此等食物取一两次后，其余便不应再取。 Na tāva therena bhuñjitabbanti idaṃ yaṃ paricchinnabhikkhukaṃ bhattaggaṃ, yattha manussā sabbesaṃ pāpetvā dātukāmā honti, taṃ sandhāya vuttaṃ. Yaṃ pana mahābhattaggaṃ hoti, yattha ekasmiṃ padese bhuñjanti, ekasmiṃ padese udakaṃ diyyati, tattha yathāsukhaṃ bhuñjitabbaṃ. “不应先于长老进食”，此乃针对比丘人数有限、而众人欲遍施所有人的食堂而说。至于大型食堂，若于一处进食，于另一处供水，则可随其所安而食。 Na tāva udakanti idaṃ hatthadhovanaudakaṃ sandhāya vuttaṃ. Antarā pipāsitena pana gale vilaggāmisena vā pānīyaṃ pivitvā hatthā na dhovitabbā. Sace manussā ‘‘dhovatha bhante pattañca hatthe cā’’ti vadanti, bhikkhū vā ‘‘tumhe udakaṃ gaṇhathā’’ti vadanti, vaṭṭati. “不应先取水”，此乃针对洗手水而说。但在进食期间，若口渴或有食物卡在喉咙，饮用饮用水后，不应洗手。若众人言：“尊者，请洗钵与手”，或比丘们言：“汝等请取水”，则为允许。 Nivattantenāti bhattaggato uṭṭhāya nivattantena saṅghena evaṃ nivattitabbanti dasseti. Kathaṃ? ‘‘Navakehī’’ti sabbaṃ daṭṭhabbaṃ. Sambādhesu hi gharesu mahātherānaṃ nikkhamanokāso na hoti, tasmā evaṃ vuttaṃ. Evaṃ nivattantehi pana navakehi gehadvāre ṭhatvā theresu nikkhantesu paṭipāṭiyā gantabbaṃ. Sace pana mahātherā dhure nisinnā honti, navakā antogehe, therāsanato paṭṭhāya paṭipāṭiyā eva nikkhamitabbaṃ. Kāyena kāyaṃ aghaṭṭentena yathā antarena manussā gantuṃ sakkonti, evaṃ viraḷāya paṭipāṭiyā gantabbaṃ. “返回时”，此句显示僧团从食堂起身返回时，应如是返回。如何？应知这一切是关于“由新学比丘……”等而说。因为在狭窄的屋子里，大长老们没有出去的空间，因此这么说。但如此返回时，新学比丘们应站在门口，待长老们出去后，再按次序前行。但若大长老们坐在门口附近，新学比丘们在屋子里面，则应从长老的座位开始，按次序出去。身体不应互相碰撞，应排成稀疏的队列，以使人们能从中间穿行。 Bhattaggavattakathā niṭṭhitā. 食堂行仪的解说终。 Piṇḍacārikavattakathā 乞食行仪的解说 366. Piṇḍacārikavatte – kammaṃ vā nikkhipatīti kappāsaṃ vā suppaṃ vā musalaṃ vā yaṃ gahetvā kammaṃ karonti, ṭhitā vā nisinnā vā honti, taṃ nikkhipati[Pg.121]. Na ca bhikkhādāyikāyāti itthī vā hotu puriso vā, bhikkhādānasamaye mukhaṃ na ulloketabbaṃ. 366. 于乞食行仪中：“放下工作”意指：布施者若正手持棉花、簸箕或杵等物工作，无论是站是坐，应先放下该物。“不应注视布施者”意指：无论是女性或男性，在布施食物时，（比丘）不应仰望其脸。 Piṇḍacārikavattakathā niṭṭhitā. 乞食行仪的解说终。 Āraññikavattakathā 阿兰若行仪的解说 368. Āraññikavatte – senāsanā otaritabbanti vasanaṭṭhānato nikkhamitabbaṃ. 368. 于阿兰若行仪中：“应从住处下来”意即应当离开住所。 Pattaṃ thavikāya pakkhipitvāti ettha sace bahigāme udakaṃ natthi, antogāmeyeva bhattakiccaṃ katvā atha bahigāme atthi, bahigāme bhattakiccaṃ katvā patto dhovitvā vodako katvā thavikāya pakkhipitabbo. 关于“将钵放入袋中”：若村外无水，则应在村内食事毕；若村外有水，则应在村外食事毕，洗钵，除去水分后，放入袋中。 Paribhojanīyaṃ upaṭṭhāpetabbanti sace bhājanāni nappahonti, pānīyameva paribhojanīyampi katvā upaṭṭhāpetabbaṃ. Bhājanaṃ alabhantena veḷunāḷikāyapi upaṭṭhāpetabbaṃ. Tampi alabhantassa yathā samīpe udakaāvāṭo hoti, evaṃ kātabbaṃ. Araṇisahite sati aggiṃ akātumpi vaṭṭati. Yathā ca āraññikassa, evaṃ kantārappaṭipannassāpi araṇisahitaṃ icchitabbaṃ. Gaṇavāsino pana tena vināpi vaṭṭati. Nakkhattāneva nakkhattapadāni. 关于“应准备用水”：若容器不足，则可将饮用水也作为用水来准备。若得不到容器，亦可用竹筒准备。若连竹筒也得不到，则应设法使附近有水井。有钻木取火具时，不生火亦可。如林居者，行于旷野者亦应备有钻木取火具。但对群住者而言，无此亦可。所谓星象(nakkhattapadāni)，即是诸星宿本身。 Āraññikavattakathā niṭṭhitā. 阿兰若行仪论终。 Senāsanavattakathā 住处行仪论 369. Senāsanavatte – dvāraṃ nāma yasmā mahāvaḷañjaṃ, tasmā tattha āpucchanakiccaṃ natthi, sesāni pana uddesadānādīni āpucchitvāva kātabbāni. Devasikampi āpucchituṃ vaṭṭati. Athāpi ‘‘bhante āpucchitameva hotū’’ti vutte vuḍḍhataro ‘‘sādhū’’ti sampaṭicchati, sayameva vā ‘‘tvaṃ yathāsukhaṃ viharāhī’’ti vadati; evampi vaṭṭati. Sabhāgassa vissāsenāpi vaṭṭatiyeva. Yena vuḍḍho tena parivattitabbanti vuḍḍhābhimukhena parivattitabbaṃ. Bhojanasālādīsupi evameva paṭipajjitabbaṃ. 369. 在住处行仪中：所谓门，因是大众通行之处，故此处无须禀告；但其余如指定、给予等事务，则必须禀告后才能做。每日禀告亦可。若说：“尊者，愿这被视为已禀告”，长老回答：“善哉”而应允，或长老自己说：“你随安乐住”，如此亦可。因对相合者的信赖亦可。“应朝长老所在处转向”意即应面向长老来转向。在食堂等地也应如此行持。 Senāsanavattakathā niṭṭhitā. 住处行仪论终。 Jantāgharavattādikathā 蒸汽浴室等行仪论 371. Jantāgharavatte – paribhaṇḍanti bahijagati. 371. 蒸汽浴室行仪中：用具应置于外面的平台上。 373. Ācamanavatthusmiṃ [Pg.122] – sati udaketi ettha sace udakaṃ atthi, paṭicchannaṭṭhānaṃ pana natthi, bhājanena nīharitvā ācamitabbaṃ. Bhājane asati pattena nīharitabbaṃ. Pattepi asati asantaṃ nāma hoti. ‘‘Idaṃ ativivaṭaṃ purato aññaṃ udakaṃ bhavissatī’’ti gatassa udakaṃ alabhantasseva bhikkhācāravelā hoti, kaṭṭhena vā kenaci vā puñchitvā gantabbaṃ, bhuñjitumpi anumodanampi kātuṃ vaṭṭati. Āgatapaṭipāṭiyāti vaccakuṭiyaṃ passāvaṭṭhāne nhānatittheti tīsupi āgatapaṭipāṭiyeva pamāṇaṃ. 373. 于净洗事中：“有水时”，于此，若有水但无遮蔽处，则应用容器取水后净洗。无容器时，应用钵取水。若连钵也无，则称为“无”。若心想“此处过于暴露，前方应有其他水源”而去，却未得水，且已到托钵时间，则应用木片等物擦拭后离去；用餐与随喜亦可。“按抵达顺序”者，谓于厕所、小便处、沐浴处此三处，皆以抵达的先后顺序为准。 374. Vaccakuṭivatte – na dantakaṭṭhaṃ khādantenāti ayaṃ vaccakuṭiyāpi avaccakuṭiyāpi sabbattheva paṭikkhepo. Na pharusena kaṭṭhenāti phālitakaṭṭhena vā kharena vā gaṇṭhikena vā kaṇṭakena vā susirena vā pūtinā vā na avalekhitabbaṃ. Avalekhanakaṭṭhaṃ pana aggahetvā paviṭṭhassa āpatti natthi. 374. 于厕所行仪中：“不得嚼齿木”，此项禁则无论在厕所内外，于一切处皆适用。“不得用粗糙木片”，即不得用开裂的、粗糙的、有节的、带刺的、中空的或腐烂的木片刮拭。然而，未持刮拭木而进入者，无犯。 Na ācamanasarāvaketi sabbasādhāraṇaṭṭhānaṃ sandhāyetaṃ vuttaṃ. Tatra hi aññe aññe āgacchanti, tasmā udakaṃ na sesetabbaṃ. Yaṃ pana saṅghikepi vihāre ekadese nibaddhagamanatthāya kataṃ ṭhānaṃ hoti puggalikaṭṭhānaṃ vā, tasmiṃ vaṭṭati. Virecanaṃ pivitvā punappunaṃ pavisantassāpi vaṭṭatiyeva. “不得在净洗器中留下水”：此乃针对所有公共场所而言。因为那里有其他比丘来来往往，故不应留下水。但若是在僧团寺院中为个人固定使用而设的处所，或是个人处所，则是允许的。服下泻药而需反复进入者，亦是允许的。 Ūhatāti ūhaditā; bahi vaccamakkhitāti attho. Dhovitabbāti udakaṃ āharitvā dhovitabbā. Udakaṃ atthi, bhājanaṃ natthi, asantaṃ nāma hoti. Bhājanaṃ atthi, udakaṃ natthi, etampi asantaṃ. Ubhaye pana asati asantameva, kaṭṭhena vā kenaci vā puñchitvā gantabbaṃ. Sesaṃ sabbattha uttānamevāti. “已污”(ūhatā)者，即已排泄；其义为“外面沾染了粪便”。“应洗涤”者，谓应取水来洗涤。有水无容器，称为“无”；有容器无水，此亦为“无”。若两者皆无，则实为“无”，应用木片等物擦拭后离去。其余各处，其义自明。 Jantāgharavattādikathā niṭṭhitā. 蒸汽浴室等行仪之论终。 Vattakkhandhakavaṇṇanā niṭṭhitā. 行犍度释义终。 9. Pātimokkhaṭṭhapanakkhandhakaṃ 9. 波罗提木叉搁置犍度 Pātimokkhuddesayācanakathā 请求诵波罗提木叉之论 383. Pātimokkhaṭṭhapanakkhandhake [Pg.123] – (nandimukhiyā rattiyāti aruṇuṭṭhitakālepi hi nandimukhā viya ratti khāyati. Tenāha ‘‘nandimukhiyā rattiyā’’ti. Antopūtinti attacittasantāne kilesapūtibhāvena antopūtiṃ. Avassutanti kilesavassanavasena avassutaṃ. Kasambukajātanti ākiṇṇadosatāya saṃkiliṭṭhajātaṃ.) Yāva bāhāgahaṇāpi nāmāti ‘‘aparisuddhā ānanda parisā’’ti vacanaṃ sutvāyeva hi tena pakkamitabbaṃ siyā, evaṃ apakkamitvā yāva bāhāgahaṇāpi nāma so moghapuriso āgamessati, acchariyamidanti dasseti. 383. 在《波罗提木叉止犍度》中——（所谓“欢喜面之夜”，是指黎明时分，夜色也显现如欢喜之面，因此说“于欢喜面之夜”。“内腐”，是指由于自己心相续中有烦恼之腐，故为内腐。“漏湿”，是指因烦恼之雨而漏湿。“已成垢秽”，是指因为充满过失而变得污秽。）“竟然直到被抓住手臂”是说，听了“阿难，此众不清净”这句话后，那人本应离去，但他不离去，那个愚人竟然会等到被抓住手臂，此诚奇特！——此句显示此义。 384. Na āyatakeneva papātoti na paṭhamameva gambhīro; anupubbena gambhīroti attho. Ṭhitadhammo velaṃ nātivattatīti vīcīnaṃ osakkanakandaraṃ mariyādavelaṃ nātikkamati. Tīraṃ vāhetīti tīrato appeti; ussāretīti attho. Aññāpaṭivedhoti arahattappatti. 384. “不陡然成崖”是说：并非一开始就深，其义为次第变深。“住法不越岸”是说：不超越作为波浪退去之界的海岸。“带上岸”是说：送到岸上，其义为堆高。“了悟”即是证得阿罗汉果。 385. Channamativassatīti āpattiṃ āpajjitvā paṭicchādento aññaṃ navaṃ āpattiṃ āpajjati idametaṃ sandhāya vuttaṃ. Vivaṭaṃ nātivassatīti āpattiṃ āpajjitvā vivaranto aññaṃ nāpajjati idametaṃ sandhāya vuttaṃ. 385. “覆盖者漏”：是指犯了过失后加以隐藏，又犯下新的过失，这是就此而说。“开显者不漏”：是指犯了过失后加以开显，不再犯下其他过失，这是就此而说。 Pātimokkhuddesayācanakathā niṭṭhitā. 《论请求诵波罗提木叉》终。 Pātimokkhasavanārahakathā 论适宜听闻波罗提木叉 386. Ṭhapitaṃ hoti pātimokkhanti ettha pure vā pacchā vā ṭhapitampi aṭṭhapitaṃ hoti, khette ṭhapitameva pana ṭhapitaṃ nāma hoti. Tasmā ‘‘suṇātu me, bhante saṅgho, ajjuposatho pannaraso, yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kareyyā’’ti ettha yāva re-kāraṃ bhaṇati, tāva ṭhapetabbaṃ, idañhi khettaṃ. Yya-kāre pana vutte ṭhapentena pacchā ṭhapitaṃ nāma hoti. ‘‘Suṇātu me’’ti anāraddheyeva ṭhapentena pure ṭhapitaṃ hoti. 386. “搁置波罗提木叉”：于此，无论之前或之后搁置，都算未被搁置，只有在“界限”内搁置，才名为已被搁置。因此，在念诵“尊者，僧伽请听我一言，今日是十五日布萨，若僧伽时机已到，僧伽当行布萨”时，必须在念到`kareyyā`（当行）的`re`音节时搁置，因为这才是“界限”。若在`yya`音节说出后才搁置，则名为“之后搁置”。若在“尊者，请听我一言”还未开始时就搁置，则名为“之前搁置”。 Pātimokkhasavanārahakathā niṭṭhitā. 《论适宜听闻波罗提木叉》终。 Dhammikādhammikapātimokkhaṭṭhapanakathā 论如法与不如法地搁置波罗提木叉 387. Amūlikāya [Pg.124] sīlavipattiyā pātimokkhaṃ ṭhapeti akatāyāti tena puggalena sā vipatti katā vā hotu akatā vā, pātimokkhaṭṭhapanakassa saññāamūlikavasena amūlikā hoti. Katākatāyāti katañca akatañca ubhayaṃ gahetvā vuttaṃ. 387. “以无根之戒毁犯而搁置波罗提木叉，无论已作或未作”：无论该人已作或未作彼毁犯，因搁置波罗提木叉者之想无根，故此毁犯为无根。所谓“已作未作”，是总括已作与未作二者而说。 Dhammikaṃ sāmaggiṃ na upetīti kammaṃ kopetukāmatāya saṅghassa kamme karīyamāne neva āgacchati, na chandaṃ deti, sammukhībhūtova paṭikkosati, tena dukkaṭaṃ āpajjati. Iccassāpi sāpattikasseva pātimokkhaṃ ṭhapitaṃ hoti. Paccādiyatīti ‘‘puna kātabbaṃ kamma’’nti paccādiyati, tena ukkoṭanakena pācittiyaṃ āpajjati. Iccassāpi sāpattikasseva pātimokkhaṃ ṭhapitaṃ hoti. “不参与如法的和合”：即僧伽在进行羯磨时，他为破坏羯磨，既不前来，也不给与欲，到场时还反对，因此得恶作。如此，即使对有罪者，其波罗提木叉亦被搁置。所谓“翻案”：即他要求“此羯磨应重做”，由于此翻案之举，他得波逸提。如此，即使对有罪者，其波罗提木叉亦被搁置。 Dhammikādhammikapātimokkhaṭṭhapanakathā niṭṭhitā. 如法与不如法搁置波罗提木叉论终。 Dhammikapātimokkhaṭṭhapanakathā 如法搁置波罗提木叉论 388. Yehi ākārehi yehi liṅgehi yehi nimittehīti ettha maggenamaggapaṭipādanādīsu ākārādisaññā veditabbā. Tena diṭṭhena tena sutena tāya parisaṅkāyāti ettha diṭṭhañca sutañca pāḷiyaṃ āgatameva. Sace pana tehi diṭṭhasutehi parisaṅkaṃ uppādeyya, taṃ sandhāya vuttaṃ ‘‘tāya parisaṅkāyā’’ti. 388. “以何种行相、以何种性相、以何种征相”：于此，应知此是在开示道与非道等时，行相等之名想。“以所见、以所闻、以所疑”：于此，所见与所闻已在巴利圣典中出现。但若因那些所见所闻而生起怀疑，此是针对该怀疑而说“以所疑”。 Dhammikapātimokkhaṭṭhapanakathā niṭṭhitā. 如法搁置波罗提木叉论终。 Attādānaaṅgakathā 自行受理要素论 398. Attādānaṃ ādātukāmenāti ettha sāsanaṃ sodhetukāmo bhikkhu yaṃ adhikaraṇaṃ attanā ādiyati, taṃ attādānanti vuccati. Akālo imaṃ attādānaṃ ādātunti ettha rājabhayaṃ corabhayaṃ dubbhikkhabhayaṃ vassārattoti ayaṃ akālo, viparīto kālo. 398. “欲自行受理者”：于此，欲净化教法的比丘，亲自受理的诤事，即称为“自行受理”。“于非时受理此自行受理”：于此，王难、贼难、饥馑难、雨季夜时，此为非时；与此相反则为时。 Abhūtaṃ idaṃ attādānanti asantamidaṃ, mayā adhammo vā dhammoti, dhammo vā adhammoti, avinayo vā vinayoti, vinayo vā avinayoti, dussīlo vā puggalo sīlavāti, sīlavā vā dussīloti gahitoti attho; vipariyāyena bhūtaṃ veditabbaṃ. Anatthasaṃhitaṃ idaṃ attādānanti ettha [Pg.125] yaṃ jīvitantarāyāya vā brahmacariyantarāyāya vā saṃvattati, idaṃ anatthasaṃhitaṃ, viparītaṃ atthasaṃhitaṃ nāma. “此执取为不实”：意为此事不实，即我执非法为法、执法为非法，执非律为律、执律为非律，执无戒人为有戒人、执有戒人为无戒人；反之，当知为“实”。“此执取为无益”：于此，若其导致生命危险或梵行危险，此即为无益；反之，则名有益。 Na labhissāmi sandiṭṭhe sambhatte bhikkhūti appekadā hi rājabhayādīsu evarūpā attano pakkhassa upatthambhakā bhikkhū laddhuṃ na sakkā honti, taṃ sandhāya vuttaṃ ‘‘na labhissāmī’’ti. Appekadā pana khemasubhikkhādīsu laddhuṃ sakkā honti, taṃ sandhāya ‘‘labhissāmī’’ti vuttaṃ. “我将无法得到相善、忠诚的比丘”：因为有时在王难等情况下，确实无法得到像这样支持己方的比丘，就此而说“我将无法得到”。但有时在安稳、丰饶等情况下则能够得到，就此而说“我将得到”。 Bhavissati saṅghassa tatonidānaṃ bhaṇḍananti kosambakānaṃ viya bhaṇḍanaṃ kalaho viggaho vivādo saṅghabhedo ca bhavissatīti. Pacchāpi avippaṭisārakaraṃ bhavissatīti subhaddaṃ vuḍḍhapabbajitaṃ niggahetvā pañcasatikasaṅgītiṃ karontassa mahākassapattherasseva, dasavatthuke adhikaraṇe dasabhikkhusahassāni niggahetvā sattasatikasaṅgītiṃ karontassa āyasmato yasasseva, saṭṭhibhikkhusahassāni niggahetvā sahassikasaṅgītiṃ karontassa moggaliputtatissattherasseva ca pacchā samanussaraṇakaraṇaṃ hoti, sāsanassa ca vigatupakkilesacandimasūriyasassirikatāya saṃvattati. “僧伽将因此而纷争”：如同憍赏弥(Kosambī)的比丘们一样，将会有争吵、冲突、争执、论诤，乃至僧伽分裂。“日后亦不令追悔”：就像大迦叶(Mahākassapa)长老在制伏老年出家的须跋陀(Subhadda)后举行五百结集，具寿耶舍(Yasa)在十事诤中制伏一万名比丘后举行七百结集，以及目犍连子帝须(Moggaliputtatissa)长老在制伏六万名比丘后举行千人结集，这些事后来都成为值得忆念之事，并促使教法离垢，如日月般焕发光彩。 Attādānaaṅgakathā niṭṭhitā. 执取品论，终。 Codakenapaccavekkhitabbadhammakathā 告诫者应省察法论 399. Acchiddena appaṭimaṃsenātiādīsu yena gahaṭṭhapabbajitesu yo koci pahaṭo vā hoti, gihīnaṃ gaṇḍaphālanādīni vejjakammāni vā katāni, tassa kāyasamācāro upacikāhi khāyitatālapaṇṇamiva chiddo ca paṭimāsituṃ yattha katthaci gahetvā ākaḍḍhituṃ sakkuṇeyyatāya sappaṭimaṃso ca hoti, viparīto acchiddo appaṭimaṃsoti veditabboti. Vacīsamācāro pana musāvādaomasavādapesuññaamūlakānuddhaṃsanādīhi chiddo ca sappaṭimaṃso ca hoti, viparīto acchiddo appaṭimaṃso. 399. 在“无缺、无瑕”等词语中：若有比丘，于在家人或出家人中，殴打任何一人，或为在家人施行切开脓疮等医疗行为，其身行即如被白蚁啃食的棕榈叶，是有缺的，且因可被随处抓住拉扯而有瑕；反之则应知为无缺、无瑕。又，语行因妄语、轻蔑语、离间语、无根诽谤等而有缺、有瑕；反之则为无缺、无瑕。 Mettaṃ nu kho me cittanti palibodhe chinditvā kammaṭṭhānabhāvanānuyogena adhigataṃ mettacittaṃ. Anāghātanti āghātavirahitaṃ, vikkhambhanavasena vihatāghātanti attho. Idaṃ panāvuso kattha vuttaṃ bhagavatāti idaṃ sikkhāpadaṃ katarasmiṃ nagare vuttanti attho. “我的心确实充满慈爱”，这是指通过断除障碍，致力于修习业处而获得的慈心。“无嗔恚”，即没有嗔恚，意思是嗔恚已通过镇伏的方式被移除。“贤友，世尊在何处说了此话？”意思是问：“这个学处是在哪个城市宣说的？” Codakenapaccavekkhitabbadhammakathā niṭṭhitā. 论告诫者应省察之法，终。 Codakenaupaṭṭhāpetabbakathā 论告诫者应确立之事 400. Kālena [Pg.126] vakkhāmītiādīsu eko ekaṃ okāsaṃ kāretvā codento kālena vadati nāma. Saṅghamajjhagaṇamajjhasalākaggayāguaggavitakkamāḷakabhikkhācāramaggaāsanasālādīsu upaṭṭhākehi parivāritakkhaṇe vā codento akālena vadati nāma. Tacchena vadanto bhūtena vadati nāma. ‘‘Ambho mahallaka, parisāvacara, paṃsukūlika, dhammakathika, patirūpaṃ tava ida’’nti vadanto pharusena vadati nāma. Kāraṇanissitaṃ pana katvā ‘‘bhante mahallakattha, parisāvacarā, paṃsukūlikā, dhammakathikattha, patirūpaṃ tumhākaṃ ida’’nti vadanto saṇhena vadati nāma. Kāraṇanissitaṃ katvā vadanto atthasaṃhitena vadati nāma. Mettacitto vakkhāmi no dosantaroti mettacittaṃ upaṭṭhapetvā vakkhāmi, na duṭṭhacitto hutvā. 400. 在“我将适时而说”等句中：一比丘为另一比丘创造机会而进行告诫，此称为“适时而言”。在僧团中、团体中、领筹处、领粥处、思惟台、行食道、坐堂等处，或在被侍者围绕时告诫，则称为“非时而言”。说真实语，称为“据实而言”。说：“喂，老家伙！混迹于众人中的！穿粪扫衣的！说法者！这适合你吗？”此称为“粗恶而言”。而基于理由说：“尊者，您是长老，是混迹于众人中的，是穿粪扫衣的，是说法者，这样做适合您吗？”此称为“柔和而言”。基于理由而说，称为“有益而言”。“我将以慈心而非嗔心而说”，即是确立慈心后才说，而非怀着恶意而说。 Codakenaupaṭṭhāpetabbakathā niṭṭhitā. 论告诫者应确立之事，终。 Codakacuditakapaṭisaṃyuttakathā 告诫者与被告诫者相应语 401. Ajjhattaṃ manasikaritvāti attano citte uppādetvā. Kāruññatāti karuṇābhāvo. Iminā karuṇañca karuṇāpubbabhāgañca dasseti. Hitesitāti hitagavesanatā. Anukampitāti tena hitena saṃyojanatā. Dvīhipi mettañca mettāpubbabhāgañca dasseti. Āpattivuṭṭhānatāti āpattito vuṭṭhāpetvā suddhante patiṭṭhāpanā. Vatthuṃ codetvā sāretvā paṭiññaṃ āropetvā yathāpaṭiññāya kammakaraṇaṃ vinayapurekkhāratā nāma. Ime pañca dhammeti ye ete kāruññatātiādinā nayena vuttā, ime pañca dhamme ajjhattaṃ manasi karitvā paro codetabboti. 401. “于内作意”，即在自己心中生起。“悲心”，即是悲的状态；以此显示悲及悲的前分。“求益”，即是寻求利益的状态。“怜悯”，即是以其利益连结的状态；以此二者显示慈及慈的前分。“令出罪”，即是使其从罪中出离，安立于清净中。就事告诫、令其忆念、使其承诺、依其承诺而作羯磨，这称为“以律为首”。“这五法”，即是：对于以“悲心”等方式所说的这五法，于内作意后，应告诫他人。 Sacce ca akuppe cāti vacīsacce ca akuppanatāya ca. Cuditakena hi saccañca vattabbaṃ, kopo ca na kātabbo. Neva attanā kujjhitabbo, na paro ghaṭṭetabboti attho. Sesaṃ sabbattha uttānamevāti. “于真实与不怒”，即于语真实与不发怒。被告诫者实应说真实语，且不应发怒。其义为：自己不应生气，亦不应触恼他人。其余的在各处都是明显的。 Codakacuditakapaṭisaṃyuttakathā niṭṭhitā. 告诫者与被告诫者相应语终。 Pātimokkhaṭṭhapanakkhandhakavaṇṇanā niṭṭhitā. 《波罗提木叉停止犍度》释义终。 10. Bhikkhunikkhandhakaṃ 10. 比丘尼犍度 Mahāpajāpatigotamīvatthukathā 摩诃波阇波提·乔达弥事 402. Bhikkhunikkhandhake [Pg.127] – alaṃ gotami mā te ruccīti kasmā paṭikkhipati, nanu sabbesampi buddhānaṃ catasso parisā hontīti? Kāmaṃ honti, kilametvā pana anekakkhattuṃ yācitena anuññātaṃ pabbajjaṃ ‘‘dukkhena laddhā ayaṃ amhehī’’ti sammā paripālessantīti bhaddakaṃ katvā anujānitukāmo paṭikkhipati. Aṭṭhagarudhammakathā mahāvibhaṅgeyeva kathitā. 402. 在《比丘尼犍度》中：“够了，乔达弥！不要乐于此事。”为何（世尊）拒绝？难道不是一切佛都有四众吗？诚然是有，但（世尊）欲以善巧的方式允许，考虑到她们在劳累并多次请求后才被允许出家，（心想：）“这是我们历经艰辛才得到的”，她们就会妥善地守护，因此（先）拒绝。关于八重法的谈论已在《大分别》中说过。 403. Kumbhathenakehīti kumbhe dīpaṃ jāletvā tena ālokena paraghare bhaṇḍaṃ vicinitvā thenakacorehi. 403. “瓮贼”(kumbhathenakehi)，即是在瓮中点燃灯，借着那光亮在别人家中搜寻财物的盗贼。 Setaṭṭhikā nāma rogajātīti eko pāṇako nāḷimajjhagataṃ kaṇḍaṃ vijjhati, yena viddhattā nikkhantampi sālisīsaṃ khīraṃ gahetuṃ na sakkoti. 名为“白骨病”(setaṭṭhikā)的病害，即是一种小虫钻入稻秆的节间，由于被它钻透，长出的稻穗也无法形成浆汁。 Mañjiṭṭhikā nāma rogajātīti ucchūnaṃ antorattabhāvo. Mahato taḷākassa paṭikacceva āḷinti iminā pana etamatthaṃ dasseti – yathā mahato taḷākassa āḷiyā abaddhāyapi kiñci udakaṃ tiṭṭheyya, paṭhamameva baddhāya pana yaṃ abaddhapaccayā na tiṭṭheyya, tampi tiṭṭheyya; evameva ye ime anuppanne vatthusmiṃ paṭikacceva avītikkamanatthāya garudhammā paññattā. Tesu apaññattesupi mātugāmassa pabbajitattā pañceva vassasatāni saddhammo tiṭṭheyya. Paṭikacceva paññattattā pana aparānipi pañcavassasatāni ṭhassatīti evaṃ paṭhamaṃ vuttaṃ vassasahassameva ṭhassatīti. Vassasahassanti cetaṃ paṭisambhidāpabhedappattakhīṇāsavavaseneva vuttaṃ. Tato pana uttarimpi sukkhavipassakakhīṇāsavavasena vassasahassaṃ, anāgāmivasena vassasahassaṃ, sakadāgāmivasena vassasahassaṃ, sotāpannavasena vassasahassanti evaṃ pañcavassasahassāni paṭivedhasaddhammo ṭhassati. Pariyattidhammopi tāniyeva. Na hi pariyattiyā asati paṭivedho [Pg.128] atthi, nāpi pariyattiyā sati paṭivedho na hoti; liṅgaṃ pana pariyattiyā antarahitāyapi ciraṃ pavattissatīti. 所谓“赤斑病”(Mañjiṭṭhikā)是一种病害，即甘蔗内部变红。“就像为大池塘预先筑好堤坝”，以此显示此义：犹如一个大池塘，即使没有筑堤坝，也会有一些水存留，但若预先筑好，那么原本因无堤坝而无法存留的水也能存留；同样地，这些重法是为了在事由尚未发生时，为防违越而预先制定的。即使没有制定它们，因女性出家之故，正法仅能住立五百年；但由于预先制定，正法还能再住立另外五百年，如是，最初所说的，正法将住立一千年。而此一千年，是就证得无碍解(paṭisambhidā)等不同成就的漏尽者而言。此后，就干观(sukkhavipassaka)漏尽者住立一千年，就不还者(anāgāmī)住立一千年，就一来者(sakadāgāmī)住立一千年，就入流者(sotāpanna)住立一千年，如是，通达正法将住立五千年。教理正法也同样住立五千年。因为没有教理，则无通达；有教理，也必有通达。然而，即使教理消失，（比丘的）形相仍会长久流传。 Mahāpajāpatigotamīvatthukathā niṭṭhitā. 摩诃波阇波提乔达弥事终。 Bhikkhunīupasampadānujānanakathā 论许比丘尼受具足戒 404. Anujānāmi bhikkhave bhikkhūhi bhikkhuniyo upasampādetunti imāya anupaññattiyā bhikkhū pañcasatā sākiyāniyo mahāpajāpatiyā saddhivihāriniyo katvā upasampādesuṃ. Iti tā sabbāpi ekatoupasampannā nāma ahesuṃ. Ye kho tvaṃ gotamīti iminā ovādena gotamī arahattaṃ pattā. 404. “诸比丘，我允许比丘为比丘尼授具足戒。”依据此补充规定，比丘们为五百位释迦女，即摩诃波阇波提·乔达弥的共住弟子，授了具足戒。如是，她们皆成为所谓的“单边受具足戒者”。乔达弥正是通过“你，乔达弥”此教诫而证得阿罗汉果。 409. Kammaṃ na karīyatīti tajjanīyādi sattavidhampi kammaṃ na karīyati. Khamāpentīti na puna evaṃ karissāmīti khamāpenti. 409. 所谓“不作羯磨”，即呵责等七种羯磨皆不作。所谓“求忏悔”，即承诺“我不再这样做”而求宽恕。 410. Anujānāmi, bhikkhave, bhikkhūhi bhikkhunīnaṃ kammaṃ ropetvā niyyādetunti ettha tajjanīyādīsu ‘‘idaṃ nāma kammaṃ etissā kātabba’’nti evaṃ ropetvā ‘‘taṃ dāni tumheva karothā’’ti niyyādetabbaṃ. Sace pana aññasmiṃ ropite aññaṃ karonti, ‘‘tajjanīyakammārahassa niyassakammaṃ karotī’’ti ettha vuttanayena kāretabbataṃ āpajjanti. 410. “诸比丘，我允许比丘们为比丘尼安立羯磨后交付。”于此，就呵责羯磨等，应如此安立：“此名为某某的羯磨，应为这位比丘尼而作。”如此安立后，应交付说：“现在你们自己去做吧。”但若在安立一（羯磨）后，却作另一（羯磨），则他们应依照‘对值得呵责羯磨者行依止羯磨’一节中所说的方法被令作（正确的羯磨）。 411. Kaddamodakenāti ettha na kevalaṃ kaddamodakena, vippasannaudakarajanakaddamādīsupi yena kenaci osiñcantassa dukkaṭameva. Avandiyo so bhikkhave bhikkhu bhikkhunisaṅghena kātabboti bhikkhunupassaye sannipatitvā ‘‘asuko nāma ayyo bhikkhunīnaṃ apasādanīyaṃ dasseti, etassa ayyassa avandiyakaraṇaṃ ruccatī’’ti evaṃ tikkhattuṃ sāvetabbaṃ. Ettāvatā avandiyo kato hoti. Tato paṭṭhāya yathā sāmaṇere disvā na vandanti; evameva disvāpi na vanditabbo. Tena bhikkhunā sammā vattantena bhikkhunupassayaṃ āgantvā vihāreyeva saṅghaṃ vā gaṇaṃ vā ekapuggalaṃ vā upasaṅkamitvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā ‘‘bhikkhunisaṅgho mayhaṃ khamatū’’ti khamāpetabbaṃ. Tena bhikkhunā bhikkhunīnaṃ santikaṃ āgantvā ‘‘eso bhikkhu tumhe khamāpetī’’ti vattabbaṃ. Tato paṭṭhāya so vanditabbo. Ayamettha saṅkhepo, vitthāraṃ pana kammavibhaṅge vakkhāma. 411. 所谓“用泥水”，此处不仅指用泥水，即使用清澈的水、染料水、泥浆等任何东西泼洒，泼洒者也得恶作。“诸比丘，该比丘应由比丘尼僧团对他作不被礼拜（处分）。”应集于比丘尼住处，宣告三次：“尊者某某对比丘尼们示以不敬，僧团是否同意对这位尊者作不被礼拜（处分）？”如此即作成不被礼拜者。从此以后，就像见到沙弥时不礼拜一样，即使见到他，也不应礼拜。该比丘若行持良好，不应前往比丘尼住处，而应在自己的寺院里走向僧团、或一众、或一位个人，蹲下合掌，请求宽恕说：“愿比丘尼僧团宽恕我。”应有一位比丘去到比丘尼们那里说：“那位比丘请求你们宽恕。”从此以后，他才可被礼拜。这是此处的简说，详说我们将在《羯磨分别》(Kammavibhaṅga)中解说。 Obhāsentīti [Pg.129] asaddhammena obhāsenti. Bhikkhunīhi saddhiṃ sampayojentīti bhikkhunīhi saddhiṃ purise asaddhammena sampayojenti. Avandiyakaraṇaṃ vuttanayameva. Āvaraṇanti vihārappavesane nivāraṇaṃ. Ovādaṃ ṭhapetunti ettha na bhikkhunupassayaṃ gantvā ṭhapetabbo. Ovādatthāya pana āgatā bhikkhuniyo vattabbā ‘‘asukā nāma bhikkhunī sāpattikā, tassā ovādaṃ ṭhapemi, mā tāya saddhiṃ uposathaṃ karitthā’’ti. Kāyavivaraṇādīsupi daṇḍakammaṃ vuttanayameva. 所谓“说粗恶语”，即是以非法说粗恶语。所谓“与比丘尼交往”，即是安排男子与比丘尼行非法之事。不礼拜处分如前所说。所谓“障碍”，即是阻止进入寺院。所谓“停止教诫”，此处不是指去比丘尼住处停止教诫，而是应告知前来求教诫的比丘尼们：“某某比丘尼有罪，我停止对她的教诫，你们不要与她一起行布萨。”关于暴露身体等，处罚羯磨也如前所说。 413. Na bhikkhave bhikkhuniyā ovādo na gantabbotiādi bhikkhunivibhaṅgavaṇṇanāyaṃ vuttameva. 413. 关于“诸比丘，不可不去为比丘尼教诫”等，已在《比丘尼分别释义》中说过。 416. Phāsukā namentīti gihidārikāyo viya ghanapaṭṭakena kāyabandhanena phāsukā namanatthāya bandhanti. Ekapariyākatanti ekavāraṃ parikkhipanakaṃ. 416. 所谓“弯曲肋骨”，是指像在俗女童一样，为了弯曲肋骨而用厚布带作腰带束缚身体。所谓“单绕”，即是缠绕一次。 Vilīvena paṭṭenāti saṇhehi veḷuvilīvehi katapaṭṭena. Dussapaṭṭenāti setavatthapaṭṭena. Dussaveṇiyāti dussena kataveṇiyā. Dussavaṭṭiyāti dussena katavaṭṭiyā. Coḷapaṭṭādīsu coḷakāsāvaṃ coḷanti veditabbaṃ. 所谓“用竹篾带”，即是用细竹篾制成的带子。所谓“用布带”，即是用白布制成的带子。所谓“布辫”，即是用布制成的辫子。所谓“布卷”，即是用布制成的卷饰。在“碎布带”等词中，“碎布”应理解为粗布。 Aṭṭhillenāti gojaṅghaṭṭhikena. Jaghananti kaṭippadeso vuccati. Hatthaṃ koṭṭāpentīti aggabāhaṃ koṭṭāpetvā morapattādīhi cittālaṅkāraṃ karonti. Hatthakocchanti piṭṭhihatthaṃ. Pādanti jaṅghaṃ. Pādakocchanti piṭṭhipādaṃ. 所谓“用骨”，是指用牛的胫骨。所谓“臀”，是指腰部区域。所谓“纹手”，是指在手臂上纹身后，再用孔雀羽毛等作艳丽的装饰。所谓“手刷”，是指手背。所谓“足”，是指小腿。所谓“足刷”，是指脚背。 417. Mukhalimpanādīni vuttanayāneva. Avaṅgaṃ karontīti akkhī añjantiyo avaṅgadese adhomukhaṃ lekhaṃ karonti. Visesakanti gaṇḍappadese vicitrasaṇṭhānaṃ visesakaṃ karonti. Olokentīti vātapānaṃ vivaritvā vīthiṃ olokenti. Sāloke tiṭṭhantīti dvāraṃ vivaritvā upaḍḍhakāyaṃ dassentiyo tiṭṭhanti. Naccanti naṭasamajjaṃ kārenti. Vesiṃ vuṭṭhāpentīti gaṇikaṃ vuṭṭhāpenti. Pānāgāraṃ ṭhapentīti suraṃ vikkiṇanti. Sūnaṃ ṭhapentīti maṃsaṃ vikkiṇanti. Āpaṇanti nānābhaṇḍānaṃ anekavidhaṃ āpaṇaṃ pasārenti. Dāsaṃ upaṭṭhāpentīti dāsaṃ gahetvā tena attano veyyāvaccaṃ kārenti. Dāsīādīsupi eseva nayo. Haritakapakkikaṃ [Pg.130] pakiṇantīti haritakañceva pakkañca pakiṇanti; pakiṇṇakāpaṇaṃ pasārentīti vuttaṃ hoti. 417. 涂面等事如前所说。所谓“作眼角纹”，即是涂眼膏时，在眼角处画向下的线条。所谓“作花钿”，即是在脸颊部位作各种形状的特殊装饰。所谓“张望”，即是打开窗户望向街道。所谓“站在有光处”，即是打开门，露出半身站立。所谓“跳舞”，即是举办舞蹈集会。所谓“让妓女出家”，即是为妓女授具足戒。所谓“开设酒店”，即是贩卖酒。所谓“开设屠场”，即是贩卖肉。所谓“开店”，即是摆设各种商品的店铺。所谓“蓄养男仆”，即是拥有男仆，让他为自己服务。女仆等也是同样道理。所谓“散卖生熟菜”，即是散卖生蔬菜和熟蔬菜；也就是说，开设杂货铺。 418. Sabbanīlakādikathā kathitāyeva. 418. 关于一切青色等的故事已如前说。 419. Bhikkhunī ce, bhikkhave, kālaṃ karontītiādīsu ayaṃ pāḷimuttakavinicchayo – sace hi pañcasu sahadhammikesu yo koci kālaṃ karonto ‘‘mamaccayena mayhaṃ parikkhāro upajjhāyassa hotu, ācariyassa hotu, saddhivihārikassa hotu, antevāsikassa hotu, mātu hotu, pitu hotu, aññassa vā yassa kassaci hotū’’ti vadati tesaṃ na hoti, saṅghasseva hoti. Na hi pañcannaṃ sahadhammikānaṃ accayadānaṃ ruhati, gihīnaṃ pana ruhati. Bhikkhu hi bhikkhunivihāre kālaṃ karoti, tassa parikkhāro bhikkhūnaṃyeva hoti. Bhikkhunī bhikkhuvihāre kālaṃ karoti, tassā parikkhāro bhikkhunīnaṃyeva hoti. 419. 关于“诸比丘，若有比丘尼去世”等，此为律藏外的决断：若五同法者中任何一人临终时说：“我去世后，我的资具归我戒师、阿阇梨、共住者、弟子、母亲、父亲，或任何其他人所有。”这些资具并不归他们所有，而只归僧团所有。因为对五同法者的临终赠与是无效的，但对在家人的赠与则有效。若比丘在比丘尼寺院去世，其资具只归比丘僧团所有。若比丘尼在比丘寺院去世，其资具只归比丘尼僧团所有。 420. Purāṇamallīti purāṇe gihikāle mallakassa bhariyā. Purisabyañjananti purisanimittaṃ, chinnaṃ vā hotu acchinnaṃ vā, paṭicchannaṃ vā appaṭicchannaṃ vā. Sace etasmiṃ ṭhāne purisabyañjananti cittaṃ uppādetvā upanijjhāyati, dukkaṭaṃ. 420. 旧马利者，谓过去在家时，一拳师之妻。男性性相者，谓男性之标记，或已断、或未断，或已覆、或未覆。若于此处，生起“此是男性性相”之心而凝视，得恶作。 421. Attano paribhogatthāya dinnaṃ nāma yaṃ ‘‘tumheyeva paribhuñjathā’’ti vatvā dinnaṃ, taṃ aññassa dadato dukkaṭaṃ. Aggaṃ gahetvā pana dātuṃ vaṭṭati. Sace asappāyaṃ, sabbaṃ apanetuṃ vaṭṭati. Cīvaraṃ ekāhaṃ vā dvīhaṃ vā paribhuñjitvā dātuṃ vaṭṭati. Pattādīsupi eseva nayo. 421. 所谓“为自己受用而施”者，即是说“唯尊者等受用”后所施之物。将此物给予他人，得恶作。然，取其上份而施，则为允许。若为不适宜物，则允许全部移除。若是衣，受用一、二日后施与，是为允许。钵等亦同此理。 Bhikkhūnaṃ sannidhiṃ bhikkhunīhi paṭiggāhāpetvāti hiyyo paṭiggahetvā ṭhapitamaṃsaṃ ajja aññasmiṃ anupasampanne asati bhikkhūhi paṭiggāhāpetvā bhikkhunīhi paribhuñjitabbaṃ. Bhikkhūhi paṭiggahitañhi bhikkhunīnaṃ appaṭiggahitakaṭṭhāne tiṭṭhati, bhikkhunīnaṃ paṭiggahitampi bhikkhūsu eseva nayo. 所谓“令比丘尼从比丘接受”者，谓昨日已接受并存放之肉，今日于无其他未受具足戒者时，应先由比丘接受，而后比丘尼方可食用。诚然，比丘已接受之物，于比丘尼而言，仍处未接受之位；比丘尼已接受之物，于比丘亦同此理。 426. Āsanaṃ saṃkasāyantiyo kālaṃ vītināmesunti aññaṃ vuṭṭhāpetvā aññaṃ nisīdāpentiyo bhojanakālaṃ atikkāmesuṃ. 426. “移动座位而消磨时间”者，谓令一人起，复令另一人坐，因而错过食时。 Aṭṭhannaṃ [Pg.131] bhikkhunīnaṃ yathāvuḍḍhanti ettha sace pure aṭṭhasu nisinnāsu tāsaṃ abbhantarimā aññā āgacchati, sā attano navakaṃ uṭṭhāpetvā nisīdituṃ labhati. Yā pana aṭṭhahipi navakatarā, sā sacepi saṭṭhivassā hoti, āgatapaṭipāṭiyāva nisīdituṃ labhati. Aññattha sabbattha yathāvuḍḍhaṃ na paṭibāhitabbanti ṭhapetvā bhattaggaṃ aññasmiṃ catupaccayabhājanīyaṭṭhāne ‘‘ahaṃ pubbe āgatā’’ti vuḍḍhaṃ paṭibāhitvā kiñci na gahetabbaṃ; yathāvuḍḍhameva vaṭṭati. Pavāraṇākathā kathitāyeva. “八比丘尼依戒腊”者：此处，若先有八人就座，后至者中有一位比她们年长，则彼可令自己之下座者起，而自己入座。然若来者比所有八人皆年轻，则纵使有六十夏，亦仅能按抵达之次序入座。“于其他一切处，不可违逆戒腊”者，谓除食堂外，于其他分配四资具之处，不得以“我先来”为由，妨碍年长者而取任何物品，唯依戒腊次序方为正当。自恣之说，已如前述。 429. Itthiyuttantiādīhi sabbayānāni anuññātāni. Pāṭaṅkinti paṭapoṭṭalikaṃ. 429. 由“女乘”等语，可知一切车乘皆被允许。“帕当基”（Pāṭaṅki）者，谓布轿。 430. Dūtena upasampadā dasannaṃ antarāyānaṃ yena kenaci vaṭṭati. Kammavācāpariyosāne sā bhikkhunī bhikkhunupassaye ṭhitā vā hotu nipannā vā jāgarā vā niddaṃ okkantā vā, upasampannāva hoti. Tāvadeva chāyādīni āgatāya dūtabhikkhuniyā ācikkhitabbāni. 430. 以使者受具足戒，于十种障碍中，因任何一种皆可成。羯磨语结束时，该比丘尼于比丘尼住处，或立、或卧、或醒、或已入睡，皆已得受具足戒。尔时，应告知已前来的使者比丘尼有关日影等事宜。 431. Udositoti bhaṇḍasālā. Na sammatīti nappahoti. Upassayanti gharaṃ. Navakammanti saṅghassatthāya bhikkhuniyā navakammampi kātuṃ anujānāmīti attho. 431. 所谓“udosito”，即是储藏室。所谓“na sammati”，即是不足够。所谓“upassayam”，即是住处。所谓“navakammam”，其义为：“我允许比丘尼为了比丘尼僧团的利益，也可以从事新作务。” 432. Tassā pabbajitāyāti tassā pabbajitakāle. Yāva so dārako viññutaṃ pāpuṇātīti yāva khādituṃ bhuñjituṃ nahāyituñca maṇḍituñca attano dhammatāya sakkotīti attho. 432. 所谓“tassā pabbajitāya”，即指在她出家之时。所谓“yāva so dārako viññutaṃ pāpuṇāti”，其义为：直到他能依其自性独自咀嚼、进食、洗浴及装饰。 Ṭhapetvā sāgāranti sahagāraseyyamattaṃ ṭhapetvā. Yathā aññasmiṃ purise; evaṃ dutiyikāya bhikkhuniyā tasmiṃ dārake paṭipajjitabbanti dasseti. Mātā pana nahāpetuṃ pāyetuṃ bhojetuṃ maṇḍetuṃ ure katvā sayituñca labhati. “ṭhapetvā sāgāraṃ”（除了同住）是指除了在同一住处共眠。此乃显示：同伴比丘尼对待那个男孩，应当如同对待其他男人。然而，身为母亲的比丘尼，可以为他洗浴、喂饮、喂食、装饰，以及抱在怀里睡觉。 434. Yadeva sā vibbhantāti yasmā sā vibbhantā attano ruciyā khantiyā odātāni vatthāni nivatthā, tasmāyeva sā abhikkhunī, na sikkhāpaccakkhānenāti dasseti. Sā puna upasampadaṃ na labhati. 434. “yadeva sā vibbhantā”（她已还俗）此乃显示：因为她还俗了，由于自己的喜好与意乐而穿上白衣，所以她才不是比丘尼，而不是因为舍弃学处。她不能再得受具足戒。 Sā [Pg.132] āgatā na upasampādetabbāti na kevalaṃ na upasampādetabbā, pabbajjampi na labhati. Odātāni gahetvā vibbhantā pana pabbajjāmattaṃ labhati. “sā āgatā na upasampādetabbā”（她来了不应让她受具足戒）是说，不仅不应让她受具足戒，她连出家也得不到。然而，穿上白衣而还俗者，则仅能得到出家（成为沙弥尼）。 Abhivādanantiādīsu purisā pāde sambāhantā vandanti, kese chindanti, nakhe chindanti, vaṇapaṭikammaṃ karonti, taṃ sabbaṃ kukkuccāyantā na sādiyantīti attho. Tatreke ācariyā ‘‘sace ekato vā ubhato vā avassutā honti sārattā, yathāvatthukameva’’. Eke ācariyā ‘‘natthi ettha āpattī’’ti vadanti. Evaṃ ācariyavādaṃ dassetvā idaṃ odissa anuññātaṃ vaṭṭatīti aṭṭhakathāsu vuttaṃ. Taṃ pamāṇaṃ. ‘‘Anujānāmi bhikkhave sāditu’’nti hi vacaneneva taṃ kappiyaṃ. 在“礼敬等”中，意思是：男人们按摩她们的脚、为她们剪发、剪指甲、处理伤口，而她们因顾虑而不乐意这一切。于此，一些老师说：“如果一方或双方被欲所染、深生贪著，则应依事而断。”另一些老师说：“于此无罪。”在展示了诸师之说后，诸义注中说：“这是特别开许的，是适当的。”此为标准。正是因为“诸比丘，我允许领受”这句话，那（行为）才是适宜的。 435. Pallaṅkena nisīdantīti pallaṅkaṃ ābhujitvā nisīdanti. Aḍḍhapallaṅkanti ekaṃ pādaṃ ābhujitvā katapallaṅkaṃ. Heṭṭhā vivaṭe upari paṭicchanneti ettha sace kūpo khato hoti, upari pana padaramattameva sabbadisāsu paññāyati, evarūpepi vaṭṭati. 435. “结跏趺坐而坐”是指盘腿而坐。“半跏趺坐”是指盘起一条腿的跏趺坐。在“下方敞开而上方覆盖”中，如果厕坑已挖好，但在上方从各方向看去仅见一块木板，在这样的情况下也适宜。 436. Kukkusaṃ mattikanti kuṇḍakañceva mattikañca. Sesamettha uttānamevāti. 436. “糠土”是指碎米与细土。于此，其余部分是显而易见的。 Bhikkhunīupasampadānujānanakathā niṭṭhitā. 论允许比丘尼受具足戒，终。 Bhikkhunikkhandhakavaṇṇanā niṭṭhitā. 比丘尼犍度释义终。 11. Pañcasatikakkhandhakaṃ 11. 五百集犍度 Khuddānukhuddakasikkhāpadakathā 论微细又微细学处 441. Pañcasatikakkhandhake [Pg.133] – cattāri pārājikāni ṭhapetvā avasesāni khuddānukhuddakānīti evamādi ekasikkhāpadampi apariccajitvā sabbesaṃ saṅgahetabbabhāvadassanatthaṃ pariyāyena vuttaṃ. Idaṃ vo samaṇānanti idaṃ samaṇānaṃ. Padapūraṇamatte vokāro. 441. 在五百集犍度中，“除了四波罗夷，其余的都是微细又微细的学处”等语，是以委婉的方式所说，旨在表明不应舍弃任何一条学处，而应含摄全部。‘Idaṃ vo samaṇānaṃ’即‘idaṃ samaṇānaṃ’（这是沙门的）。此处的‘vo’仅是用于补足音节的虚词。 443. Idampi te āvuso ānanda dukkaṭanti ‘‘idaṃ tayā duṭṭhu kata’’nti kevalaṃ garahantehi therehi vuttaṃ, na āpattiṃ sandhāya vuttaṃ. Na hi te āpattānāpattiṃ na jānanti. Idāneva cetaṃ anussāvitaṃ – ‘‘saṅgho apaññattaṃ na paññapeti, paññattaṃ na samucchindatī’’ti. Desehi taṃ dukkaṭanti idampi ca ‘‘āma, bhante, duṭṭhu mayā kata’’nti evaṃ paṭijānāhi, taṃ dukkaṭanti idaṃ sandhāya vuttaṃ, na āpattidesanaṃ. Thero pana yasmā asatiyā na pucchi na anādarena, tasmā tattha duṭṭhukatabhāvampi asallakkhento ‘‘nāhaṃ taṃ dukkaṭaṃ passāmī’’ti vatvā theresu gāravaṃ dassento ‘‘apicāyasmantānaṃ sandhāya desemi taṃ dukkaṭa’’nti āha. Yathā tumhe vadatha, tathā paṭijānāmīti vuttaṃ hoti. Eseva nayo avasesesu catūsu ṭhānesu. Sesamettha yaṃ vattabbaṃ siyā, taṃ nidānavaṇṇanāyameva vuttaṃ. 443. “贤友阿难，这也是你的一个恶作”是说，长老们只是在呵责说“这是你做错了”，而不是指一个过失。他们并非不知道什么是过失、什么不是过失。而且刚才已经诵告：“僧团不制定未制定的，不废除已制定的。”“请你发露那个恶作”也是指：“请你如此承认：‘是的，尊者，我做错了。’”这是针对那个恶作而说，不是指发露过失。然而，那位长老（阿难）因为并非出于失念或不敬而没有询问，因此没有察觉到那是做错了，才说“我没有看到那个恶作”，但为了表示对长老们的恭敬，他又说：“然而，我出于对具寿们的信心，发露那个恶作。”这意思是说：“你们怎么说，我就怎么承认。”其余四处也是同样的道理。于此，其他当说的，在《因缘释义》中已经说了。 Khuddānukhuddakasikkhāpadakathā niṭṭhitā. 微细又微细学处之论终。 Pañcasatikakkhandhakavaṇṇanā niṭṭhitā. 五百集犍度释义终。 12. Sattasatikakkhandhakaṃ 12. 七百集犍度 Dasavatthukathā 十事之论 446. Sattasatikakkhandhake [Pg.134] – bhikkhaggenāti bhikkhuaggena, bhikkhū gaṇetvā tattake paṭivīse ṭhapesunti attho. Mahiyāti himapātasamaye himavalāhakā. 446. 在七百集犍度中——“bhikkhaggena”即“bhikkhuaggena”，意思是：计算比丘人数，然后设置那么多份。“Mahiyā”：指降雪时的雪云。 447. Avijjānivuṭāti avijjāpaṭicchannā. Posāti purisā. Piyarūpaṃ abhinandanti patthentīti piyarūpābhinandino. Aviddasūti avijānantā. Rāgarajehi sarajā. Magasadisāti magā. Saha nettiyāti sanettikā. Vaḍḍhenti kaṭasinti punappunaṃ kaḷevaraṃ nikkhipamānā bhūmiṃ vaḍḍhenti. Evaṃ vaḍḍhentāva ghoraṃ ādiyanti punabbhavaṃ. 447. “Avijjānivuṭā”即“avijjāpaṭicchannā”（被无明遮蔽）。“Posā”即“purisā”（男子）。“Piyarūpābhinandino”是指欣喜、希求可爱之色的人。“Aviddasū”即“avijānantā”（不了解者）。“Sarajā”是因“rāgarajehi”（贪欲之尘）。“Magā”（鹿）是因如鹿（magasadisā）。“Sanettikā”即“saha nettiyā”（与引导者——渴爱——共存）。“Vaḍḍhenti kaṭasiṃ”是指他们一再抛弃尸体，增大了冢墓。如此，他们在增大冢墓的同时，也趣入了恐怖的再生。 454. Pāpakaṃ no āvuso katanti āvuso amhehi pāpakaṃ katanti attho. 454. “Pāpakaṃ no āvuso kataṃ”，意思是：“贤友，我们做了恶事”。 455. Katamena tvaṃ bhūmi vihārenāti ettha bhūmīti piyavacanametaṃ. Piyaṃ vattukāmo kira āyasmā sabbakāmī navake bhikkhū evaṃ āmanteti. Kullakavihārenāti uttānavihārena. 455. 于“朋友，你以何种方式安住？”一句中，“朋友”（bhūmi）是亲爱之语。据说具寿一切欲（Sabbakāmī）想说亲切的话，便如此称呼新比丘。“以低劣的方式安住”（Kullakavihārena）即是以肤浅的方式安住（uttānavihārena）。 457. Sāvatthiyā suttavibhaṅgeti kathaṃ suttavibhaṅge paṭikkhittaṃ hoti? Tatra hi ‘‘sannidhi nāma ajja paṭiggahitaṃ aparajjū’’ti vatvā puna ‘‘sannidhikārake asannidhikārakasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā āpatti pācittiyassā’’ti āpattiṃ vadantena paṭikkhittaṃ hoti. Tatreke maññanti ‘‘yo pana bhikkhu sannidhikārakaṃ khādanīyaṃ vā bhojanīyaṃ vā’’ti hi vuttaṃ, idañca loṇaṃ nāma yāvajīvikattā sannidhibhāvaṃ nāpajjati. Yampi aloṇakaṃ āmisaṃ paṭiggahetvā tena saddhiṃ paribhuñjati, taṃ tadahupaṭiggahitameva, tasmā ‘‘‘yāvakālikena, bhikkhave, yāvajīvikaṃ tadahupaṭiggahitaṃ kāle kappati, vikāle na kappatī’ti vacanato dukkaṭenettha bhavitabba’’nti. Te vattabbā – ‘‘tumhākaṃ matena dukkaṭenapi na bhavitabbaṃ, na hi ettha yāvajīvikaṃ tadahupaṭiggahitaṃ, yāvakālikameva [Pg.135] tadahupaṭiggahitaṃ, na ca taṃ vikāle paribhuttaṃ. Yadi vā ‘‘vikāle na kappatī’’ti vacanena tumhe dukkaṭaṃ maññetha, yāvajīvikamissaṃ yāvakālikaṃ vikāle bhuñjantassa vikālabhojanapācittiyaṃ na bhaveyya. Tasmā na byañjanamattaṃ gahetabbaṃ, attho upaparikkhitabbo. 457. 在《经分别》（Suttavibhaṅga）中，此事是如何被禁止的呢？因为在那里，说了“所谓‘储藏’，是指今日接受而为隔日之用”之后，又说“若食用已储藏的嚼食或啖食……则犯波逸提”，以说示过失的方式来禁止。对此，一些人认为：“诚然经中说了‘若有比丘，食用已储藏的嚼食或啖食……’，但此盐是终身药（yāvajīvika），故不构成储藏。当他接受了无盐的食物后与那（隔宿的）盐一同食用时，那食物是当日所接受的。因此他们认为：‘根据“诸比丘，当日接受的终身药，若与时限药共食，则于正时为可，于非时为不可”之语，于此应犯恶作（dukkaṭa）。’”应对他们说：“依你们之见，连恶作也不应构成。因为此处终身药并非当日接受，唯有时限药是当日接受，且并非在非时食用。再者，如果你们因‘于非时为不可’之语而认为有恶作，那么，在非时食用与终身药混合的时限药，就不应有非时食的波逸提了。因此，不应只执取文句，应审察其义。” Ayañhettha attho – yāvakālikena yāvajīvikaṃ tadahupaṭiggahitaṃ yadi sambhinnarasaṃ hoti, yāvakālikagatikameva hoti. Tasmā ‘‘yo pana bhikkhu vikāle khādanīyaṃ vā bhojanīyaṃ vā’’ti iminā sikkhāpadena kāle kappati, vikāle na kappati. Na idha ‘‘na kappatī’’ti vacanamattenettha dukkaṭaṃ hoti. Yatheva yāvajīvikaṃ tadahupaṭiggahitaṃ yāvakālikena sambhinnarasaṃ vikāle na kappati, vikālabhojanapācittiyāvahaṃ hoti. Evaṃ ajja paṭiggahitampi aparajju yāvakālikena sambhinnarasaṃ na kappati, sannidhibhojanapācittiyāvahaṃ hoti. Taṃ ‘‘sannidhikataṃ ida’’nti ajānantopi na muccati. Vuttañhetaṃ – ‘‘sannidhikārake asannidhikārakasaññī khādanīyaṃ vā bhojanīyaṃ vā khādati vā bhuñjati vā āpatti pācittiyassā’’ti. Tasmā ‘‘kattha paṭikkhitta’’nti imissā pucchāya ‘‘parisuddhamidaṃ byākaraṇaṃ sāvatthiyā suttavibhaṅge’’ti. 此处的意义是：如果当日接受的尽形寿药与时限药味道混合，它就等同于时限药。因此，根据“若有比丘，于非时嚼食或啖食”这条学处，于时则可，于非时则不可。此处并非仅因“不可”之语而有恶作。正如当日接受的尽形寿药与时限药味道混合，于非时则不可，会引致非时食的波逸提。同样，今日接受的，若隔日与时限药味道混合，亦为不可，会引致储藏食物的波逸提。即使不知道“此是已储藏物”也不能免罪。正如所说：“对于已储藏物作未储藏想，而嚼食或啖食者，犯波逸提。”因此，对于“在何处被禁止”这个问题，“在舍卫城(Sāvatthī)的《经分别》(Suttavibhaṅga)中”是清净的解答。 Rājagahe uposathasaṃyutteti idaṃ ‘‘na bhikkhave ekasmiṃ āvāse dve uposathāgārāni sammannitabbāni; yo sammanneyya, āpatti dukkaṭassā’’ti etaṃ sandhāya vuttaṃ. Vinayātisāre dukkaṭanti ‘‘na bhikkhave ekasmiṃ āvāse dve uposathāgārāni sammannitabbānī’’ti etassa vinayassa atisāre dukkaṭaṃ. Campeyyake vinayavatthusminti idaṃ ‘‘adhammena ce bhikkhave vaggakammaṃ, akammaṃ na ca karaṇīya’’nti evamādiṃ katvā campeyyakkhandhake āgataṃ vinayavatthuṃ sandhāya vuttaṃ. “在王舍城(Rājagaha)的布萨相应(Uposathasaṃyutta)中”，这是针对“诸比丘，不应于一住处中约定两个布萨堂；若约定者，犯恶作”而说。“违犯律的恶作”是指违犯“诸比丘，不应于一住处中约定两个布萨堂”此一律的恶作。“在瞻波犍度(Campeyyakkhandhaka)的律事中”，这是针对在瞻波犍度中出现的“诸比丘，若以非法作不和合羯磨，则非羯磨，不应作”等律事而说。 Ekacco kappatīti idaṃ dhammikaṃ āciṇṇaṃ sandhāya vuttaṃ. Chedanake pācittiyanti suttavibhaṅge hi ‘‘nisīdanaṃ nāma sadasaṃ vuccatī’’ti āgataṃ, tasmā dvinnaṃ sugatavidatthīnaṃ upari dasāyeva vidatthimattā labbhati. Dasāya vinā taṃ pamāṇaṃ karontassa idaṃ āgatameva hoti – ‘‘taṃ atikkāmayato chedanakaṃ pācittiya’’nti. Tasmā ‘‘kiṃ āpajjatī’’ti puṭṭho ‘‘chedanake [Pg.136] pācittiya’’nti āha. Chedanakasikkhāpade vuttapācittiyaṃ āpajjatīti attho. Sesaṃ sabbattha uttānamevāti. “有一是允许的”，这是针对如法的惯例而说。关于“是需割截的波逸提”，在《经分别》(Suttavibhaṅga)中确实提到：“所谓坐具(nisīdana)，是指有边者。”因此，在两善逝张手之上，仅可得一张手大小的边。对无边而制作该尺寸者，此句即直接适用——“超越它者，是需割截的波逸提。”因此，当被问“犯何罪”时，答曰：“是需割截的波逸提。”其义为：犯了在需割截的学处中所说的波逸提。其余各处，其义自明。 Dasavatthukathā niṭṭhitā. 十事的故事终。 Samantapāsādikāya vinayasaṃvaṇṇanāya 在律藏释义《普端严》中 Sattasatikakkhandhakavaṇṇanā niṭṭhitā. 七百集犍度释义终。 Dvivaggasaṅgahā vuttā, dvāvīsatipabhedanā; Khandhakā sāsane pañcakkhandhadukkhappahāyino. 已说二品集，分别二十二；教法中犍度，为断五蕴苦。 Yā tesaṃ vaṇṇanā esā, antarāyaṃ vinā yathā; Siddhā sijjhantu kalyāṇā, evaṃ āsāpi pāṇinanti. 此于彼等之释义，已无障碍得成就；愿诸有情之善愿，亦皆如是得成就。 Cūḷavagga-aṭṭhakathā niṭṭhitā. 《小品》义注终。
English
Pali Canon	Commentaries	Sub-commentaries	Other
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

Français
Canon Pali	Commentaires	Sous-commentaires	Autres
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

Deutsch
Pali-Kanon	Kommentare	Subkommentare	Sonstige
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

हिंदी
पाली कैनन	कमेंट्री	उप-टिप्पणियाँ	अन्य
1101 पाराजिक पाळि 1102 पाचित्तिय पाळि 1103 महावग्ग पाळि (विनय) 1104 चूळवग्ग पाळि 1105 परिवार पाळि	1201 पाराजिककण्ड अट्ठकथा-1 1202 पाराजिककण्ड अट्ठकथा-2 1203 पाचित्तिय अट्ठकथा 1204 महावग्ग अट्ठकथा (विनय) 1205 चूळवग्ग अट्ठकथा 1206 परिवार अट्ठकथा	1301 सारत्थदीपनी टीका-1 1302 सारत्थदीपनी टीका-2 1303 सारत्थदीपनी टीका-3	1401 द्वेमातिकापाळि 1402 विनयसंगह अट्ठकथा 1403 वजिरबुद्धि टीका 1404 विमतिविनोदनी टीका-1 1405 विमतिविनोदनी टीका-2 1406 विनयालंकार टीका-1 1407 विनयालंकार टीका-2 1408 कंखावितरणीपुराण टीका 1409 विनयविनिच्छय-उत्तरविनिच्छय 1410 विनयविनिच्छय टीका-1 1411 विनयविनिच्छय टीका-2 1412 पाचित्यादियोजनापाळि 1413 खुद्दसिक्खा-मूलसिक्खा 8401 विसुद्धिमग्ग-1 8402 विसुद्धिमग्ग-2 8403 विसुद्धिमग्ग-महाटीका-1 8404 विसुद्धिमग्ग-महाटीका-2 8405 विसुद्धिमग्ग निदानकथा 8406 दीघनिकाय (पु-वि) 8407 मज्झिमनिकाय (पु-वि) 8408 संयुत्तनिकाय (पु-वि) 8409 अङ्गुत्तरनिकाय (पु-वि) 8410 विनयपिटक (पु-वि) 8411 अभिधम्मपिटक (पु-वि) 8412 अट्ठकथा (पु-वि) 8413 निरुत्तिदीपनी 8414 परमत्थदीपनी सङ्गहमहाटीकापाठ 8415 अनुदीपनीपाठ 8416 पट्ठानुद्देस दीपनीपाठ 8417 नमक्कारटीका 8418 महापणामपाठ 8419 लक्खणातो बुद्धथोमनागाथा 8420 सुतवन्दना 8421 कमलाञ्जलि 8422 जिनालंकार 8423 पज्जमधु 8424 बुद्धगुणगाथावली 8425 चूळगन्थवंस 8427 सासनवंस 8426 महावंस 8429 मोग्गल्लानब्याकरणं 8428 कच्चायनब्याकरणं 8430 सद्दनीतिप्पकरणं (पदमाला) 8431 सद्दनीतिप्पकरणं (धातुमाला) 8432 पदरूपसिद्धि 8433 मोग्गल्लानपञ्चिका 8434 पयोगसिद्धिपाठ 8435 वुत्तोदयपाठ 8436 अभिधानप्पदीपिकापाठ 8437 अभिधानप्पदीपिकाटीका 8438 सुबोधालंकारपाठ 8439 सुबोधालंकारटीका 8440 बालावतार गण्ठिपदत्थविनिच्छयसार 8446 कविदप्पणनीति 8447 नीतिमञ्जरी 8445 धम्मनीति 8444 महारहनीति 8441 लोकनीति 8442 सुत्तन्तनीति 8443 सूरस्सतीनीति 8450 चाणक्यनीति 8448 नरदक्खदीपनी 8449 चतुरारक्खदीपनी 8451 रसवाहिनी 8452 सीमविसोधनीपाठ 8453 वेस्सन्तरगीति 8454 मोग्गल्लान वुत्तिविवरणपञ्चिका 8455 थूपवंस 8456 दाठावंस 8457 धातुपाठविलासिनिया 8458 धातुवंस 8459 हत्थवनगल्लविहारवंस 8460 जिनचरितय 8461 जिनवंसदीपं 8462 तेलकटाहगाथा 8463 मिलिदटीका 8464 पदमञ्जरी 8465 पदसाधनं 8466 सद्दबिन्दुपकरणं 8467 कच्चायनधातुमञ्जुसा 8468 सामन्तकूटवण्णना
2101 सीलक्खन्धवग्ग पाळि 2102 महावग्ग पाळि (दीघ) 2103 पाथिकवग्ग पाळि	2201 सीलक्खन्धवग्ग अट्ठकथा 2202 महावग्ग अट्ठकथा (दीघ) 2203 पाथिकवग्ग अट्ठकथा	2301 सीलक्खन्धवग्ग टीका 2302 महावग्ग टीका (दीघ) 2303 पाथिकवग्ग टीका 2304 सीलक्खन्धवग्ग-अभिनवटीका-1 2305 सीलक्खन्धवग्ग-अभिनवटीका-2
3101 मूलपण्णास पाळि 3102 मज्झिमपण्णास पाळि 3103 उपरिपण्णास पाळि	3201 मूलपण्णास अट्ठकथा-1 3202 मूलपण्णास अट्ठकथा-2 3203 मज्झिमपण्णास अट्ठकथा 3204 उपरिपण्णास अट्ठकथा	3301 मूलपण्णास टीका 3302 मज्झिमपण्णास टीका 3303 उपरिपण्णास टीका
4101 सगाथावग्ग पाळि 4102 निदानवग्ग पाळि 4103 खन्धवग्ग पाळि 4104 सळायतनवग्ग पाळि 4105 महावग्ग पाळि (संयुत्त)	4201 सगाथावग्ग अट्ठकथा 4202 निदानवग्ग अट्ठकथा 4203 खन्धवग्ग अट्ठकथा 4204 सळायतनवग्ग अट्ठकथा 4205 महावग्ग अट्ठकथा (संयुत्त)	4301 सगाथावग्ग टीका 4302 निदानवग्ग टीका 4303 खन्धवग्ग टीका 4304 सळायतनवग्ग टीका 4305 महावग्ग टीका (संयुत्त)
5101 एककनिपात पाळि 5102 दुकनिपात पाळि 5103 तिकनिपात पाळि 5104 चतुक्कनिपात पाळि 5105 पञ्चकनिपात पाळि 5106 छक्कनिपात पाळि 5107 सत्तकनिपात पाळि 5108 अट्ठकादिनिपात पाळि 5109 नवकनिपात पाळि 5110 दसकनिपात पाळि 5111 एकादसकनिपात पाळि	5201 एककनिपात अट्ठकथा 5202 दुक-तिक-चतुक्कनिपात अट्ठकथा 5203 पञ्चक-छक्क-सत्तकनिपात अट्ठकथा 5204 अट्ठकादिनिपात अट्ठकथा	5301 एककनिपात टीका 5302 दुक-तिक-चतुक्कनिपात टीका 5303 पञ्चक-छक्क-सत्तकनिपात टीका 5304 अट्ठकादिनिपात टीका
6101 खुद्दकपाठ पाळि 6102 धम्मपद पाळि 6103 उदान पाळि 6104 इतिवुत्तक पाळि 6105 सुत्तनिपात पाळि 6106 विमानवत्थु पाळि 6107 पेतवत्थु पाळि 6108 थेरगाथा पाळि 6109 थेरीगाथा पाळि 6110 अपदान पाळि-1 6111 अपदान पाळि-2 6112 बुद्धवंस पाळि 6113 चरियापिटक पाळि 6114 जातक पाळि-1 6115 जातक पाळि-2 6116 महानिद्देस पाळि 6117 चूळनिद्देस पाळि 6118 पटिसम्भिदामग्ग पाळि 6119 नेत्तिप्पकरण पाळि 6120 मिलिन्दपञ्ह पाळि 6121 पेटकोपदेस पाळि	6201 खुद्दकपाठ अट्ठकथा 6202 धम्मपद अट्ठकथा-1 6203 धम्मपद अट्ठकथा-2 6204 उदान अट्ठकथा 6205 इतिवुत्तक अट्ठकथा 6206 सुत्तनिपात अट्ठकथा-1 6207 सुत्तनिपात अट्ठकथा-2 6208 विमानवत्थु अट्ठकथा 6209 पेतवत्थु अट्ठकथा 6210 थेरगाथा अट्ठकथा-1 6211 थेरगाथा अट्ठकथा-2 6212 थेरीगाथा अट्ठकथा 6213 अपदान अट्ठकथा-1 6214 अपदान अट्ठकथा-2 6215 बुद्धवंस अट्ठकथा 6216 चरियापिटक अट्ठकथा 6217 जातक अट्ठकथा-1 6218 जातक अट्ठकथा-2 6219 जातक अट्ठकथा-3 6220 जातक अट्ठकथा-4 6221 जातक अट्ठकथा-5 6222 जातक अट्ठकथा-6 6223 जातक अट्ठकथा-7 6224 महानिद्देस अट्ठकथा 6225 चूळनिद्देस अट्ठकथा 6226 पटिसम्भिदामग्ग अट्ठकथा-1 6227 पटिसम्भिदामग्ग अट्ठकथा-2 6228 नेत्तिप्पकरण अट्ठकथा	6301 नेत्तिप्पकरण टीका 6302 नेत्तिविभाविनी
7101 धम्मसङ्गणी पाळि 7102 विभङ्ग पाळि 7103 धातुकथा पाळि 7104 पुग्गलपञ्ञत्ति पाळि 7105 कथावत्थु पाळि 7106 यमक पाळि-1 7107 यमक पाळि-2 7108 यमक पाळि-3 7109 पट्ठान पाळि-1 7110 पट्ठान पाळि-2 7111 पट्ठान पाळि-3 7112 पट्ठान पाळि-4 7113 पट्ठान पाळि-5	7201 धम्मसङ्गणि अट्ठकथा 7202 सम्मोहविनोदनी अट्ठकथा 7203 पञ्चपकरण अट्ठकथा	7301 धम्मसङ्गणी-मूलटीका 7302 विभङ्ग-मूलटीका 7303 पञ्चपकरण-मूलटीका 7304 धम्मसङ्गणी-अनुटीका 7305 पञ्चपकरण-अनुटीका 7306 अभिधम्मावतारो-नामरूपपरिच्छेदो 7307 अभिधम्मत्थसङ्गहो 7308 अभिधम्मावतार-पुराणटीका 7309 अभिधम्ममातिकापाळि

Indonesia
Kanon Pali	Komentar	Sub-komentar	Lainnya
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

日文
パーリ仏典	註釈書	副註釈書	その他
1101 パーラージカ・パーリ 1102 パーチッティヤ・パーリ 1103 マハーヴァッガ・パーリ（ヴィナヤ） 1104 チューラヴァッガ・パーリ 1105 パリヴァーラ・パーリ	1201 パーラージカカンダ・アッタカター-1 1202 パーラージカカンダ・アッタカター-2 1203 パーチッティヤ・アッタカター 1204 マハーヴァッガ・アッタカター（ヴィナヤ） 1205 チューラヴァッガ・アッタカター 1206 パリヴァーラ・アッタカター	1301 サーラッタディーパニー・ティーカー-1 1302 サーラッタディーパニー・ティーカー-2 1303 サーラッタディーパニー・ティーカー-3	1401 ドヴェマーティカー・パーリ 1402 ヴィナヤサンガハ・アッタカター 1403 ヴァジラブッディ・ティーカー 1404 ヴィマティヴィノーダニー・ティーカー-1 1405 ヴィマティヴィノーダニー・ティーカー-2 1406 ヴィナヤーランカーラ・ティーカー-1 1407 ヴィナヤーランカーラ・ティーカー-2 1408 カンカーウィタラニープラーナ・ティーカー 1409 ヴィナヤヴィニッチャヤ-ウッタラヴィニッチャヤ 1410 ヴィナヤヴィニッチャヤ・ティーカー-1 1411 ヴィナヤヴィニッチャヤ・ティーカー-2 1412 パーチッティヤーディヨージャナー・パーリ 1413 クッダシッカー-ムーラシッカー 8401 ヴィスッディマッガ-1 8402 ヴィスッディマッガ-2 8403 ヴィスッディマッガ・マハーティーカー-1 8404 ヴィスッディマッガ・マハーティーカー-2 8405 ヴィスッディマッガ・ニダーナカター 8406 ディーガニカーヤ（プ・ヴィ） 8407 マッジマニカーヤ（プ・ヴィ） 8408 サンユッタニカーヤ（プ・ヴィ） 8409 アングッタラニカーヤ（プ・ヴィ） 8410 ヴィナヤピタカ（プ・ヴィ） 8411 アビダンマピタカ（プ・ヴィ） 8412 アッタカター（プ・ヴィ） 8413 ニルッティディーパニー 8414 パラマッタディーパニー・サンガハマハーティカーパータ 8415 アヌディーパニーパータ 8416 パッターヌッデーサ・ディーパニーパータ 8417 ナマッカラ・ティーカー 8418 マハーパナーマ・パータ 8419 ラッカナート・ブッダトーマナーガーター 8420 スタヴァンダナー 8421 カマラーニャジャリ 8422 ジナランカーラ 8423 パッジャマドゥ 8424 ブッダグナガーター・ヴァリー 8425 チューラガンタヴァンサ 8427 サーサナヴァンサ 8426 マハーヴァンサ 8429 モッガラーナ・ビャーカラナン 8428 カッチャーヤナ・ビャーカラナン 8430 サッダニーティッパカラナン（パダマーラー） 8431 サッダニーティッパカラナン（ダートゥマーラー） 8432 パダルーパシッディ 8433 モッガラーナ・パンチカー 8434 パヨーガシッディ・パータ 8435 ヴットーダヤ・パータ 8436 アビダーナッパディーピカー・パータ 8437 アビダーナッパディーピカー・ティーカー 8438 スボーダーランカーラ・パータ 8439 スボーダーランカーラ・ティーカー 8440 バーラーヴァターラ・ガンティパダッタヴィニッチャヤサーラ 8446 カヴィダッパナニーティ 8447 ニーティマンジャリー 8445 ダンマニーティ 8444 マハーラハニーティ 8441 ローカニーティ 8442 スタンタニーティ 8443 スーラッサティニーティ 8450 チャーナキャニーティ 8448 ナラダッカディーパニー 8449 チャトゥラーラッカディーパニー 8451 ラサヴァーヒニー 8452 シーマヴィソーダニー・パータ 8453 ヴェッサンタラ・ギーティ 8454 モッガラーナ・ヴッティヴィヴァラナパンチカー 8455 トゥーパヴァンサ 8456 ダーターヴァンサ 8457 ダートゥパータヴィラーヴィシニヤー 8458 ダートゥヴァンサ 8459 ハッタヴァナッガラヴィハーラヴァンサ 8460 ジナチャリタヤ 8461 ジナヴァンサディーパン 8462 テーラカターガーター 8463 ミリダ・ティーカー 8464 パダマンジャリー 8465 パダサーダナン 8466 サッダビンドゥパカラナン 8467 カッチャーヤナ・ダートゥマンジューサー 8468 サーマンタクータ・ヴァンナナー
2101 シーラッカンダワッガ・パーリ 2102 マハーワッガ・パーリ（ディーガ） 2103 パーティカワッガ・パーリ	2201 シーラッカンダワッガ・アッタカター 2202 マハーワッガ・アッタカター（ディーガ） 2203 パーティカワッガ・アッタカター	2301 シーラッカンダワッガ・ティーカー 2302 マハーワッガ・ティーカー（ディーガ） 2303 パーティカワッガ・ティーカー 2304 シーラッカンダワッガ・アビナワティーカー-1 2305 シーラッカンダワッガ・アビナワティーカー-2
3101 ムーラパンナーサ・パーリ 3102 マッジマパンナーサ・パーリ 3103 ウパリパンナーサ・パーリ	3201 ムーラパンナーサ・アッタカター-1 3202 ムーラパンナーサ・アッタカター-2 3203 マッジマパンナーサ・アッタカター 3204 ウパリパンナーサ・アッタカター	3301 ムーラパンナーサ・ティーカー 3302 マッジマパンナーサ・ティーカー 3303 ウパリパンナーサ・ティーカー
4101 サガーター・ワッガ・パーリ 4102 ニダーナ・ワッガ・パーリ 4103 カンダ・ワッガ・パーリ 4104 サラーヤタナ・ワッガ・パーリ 4105 マハーワッガ・パーリ（サンユッタ）	4201 サガーター・ワッガ・アッタカター 4202 ニダーナ・ワッガ・アッタカター 4203 カンダ・ワッガ・アッタカター 4204 サラーヤタナ・ワッガ・アッタカター 4205 マハーワッガ・アッタカター（サンユッタ）	4301 サガーター・ワッガ・ティーカー 4302 ニダーナ・ワッガ・ティーカー 4303 カンダ・ワッガ・ティーカー 4304 サラーヤタナ・ワッガ・ティーカー 4305 マハーワッガ・ティーカー（サンユッタ）
5101 エーカカニパータ・パーリ 5102 ドゥカニパータ・パーリ 5103 ティカニパータ・パーリ 5104 チャトゥッカニパータ・パーリ 5105 パンチャカニパータ・パーリ 5106 チャッカニパータ・パーリ 5107 サッタカニパータ・パーリ 5108 アッタカーディニパータ・パーリ 5109 ナヴァカニパータ・パーリ 5110 ダサカニパータ・パーリ 5111 エーカーダサカニパータ・パーリ	5201 エーカカニパータ・アッタカター 5202 ドゥカ・ティカ・チャトゥッカニパータ・アッタカター 5203 パンチャカ・チャッカ・サッタカニパータ・アッタカター 5204 アッタカーディニパータ・アッタカター	5301 エーカカニパータ・ティーカー 5302 ドゥカ・ティカ・チャトゥッカニパータ・ティーカー 5303 パンチャカ・チャッカ・サッタカニパータ・ティーカー 5304 アッタカーディニパータ・ティーカー
6101 クッダカパータ・パーリ 6102 ダンマパダ・パーリ 6103 ウダーナ・パーリ 6104 イティヴッタカ・パーリ 6105 スッタニパータ・パーリ 6106 ヴィマーナヴァットゥ・パーリ 6107 ペーヴァットゥ・パーリ 6108 テーラガーター・パーリ 6109 テーリーガーター・パーリ 6110 アパダーナ・パーリ-1 6111 アパダーナ・パーリ-2 6112 ブッダヴァンサ・パーリ 6113 チャリヤーピタカ・パーリ 6114 ジャータカ・パーリ-1 6115 ジャータカ・パーリ-2 6116 マハーニッデーサ・パーリ 6117 チューラニッデーサ・パーリ 6118 パティサンビダーマッガ・パーリ 6119 ネッティッパカラナ・パーリ 6120 ミリンダパンハ・パーリ 6121 ペータコーパデーサ・パーリ	6201 クッダカパータ・アッタカター 6202 ダンマパダ・アッタカター-1 6203 ダンマパダ・アッタカター-2 6204 ウダーナ・アッタカター 6205 イティヴッタカ・アッタカター 6206 スッタニパータ・アッタカター-1 6207 スッタニパータ・アッタカター-2 6208 ヴィマーナヴァットゥ・アッタカター 6209 ペータヴァットゥ・アッタカター 6210 テーラガーター・アッタカター-1 6211 テーラガーター・アッタカター-2 6212 テーリーガーター・アッタカター 6213 アパダーナ・アッタカター-1 6214 アパダーナ・アッタカター-2 6215 ブッダヴァンサ・アッタカター 6216 チャリヤーピタカ・アッタカター 6217 ジャータカ・アッタカター-1 6218 ジャータカ・アッタカター-2 6219 ジャータカ・アッタカター-3 6220 ジャータカ・アッタカター-4 6221 ジャータカ・アッタカター-5 6222 ジャータカ・アッタカター-6 6223 ジャータカ・アッタカター-7 6224 マハーニッデーサ・アッタカター 6225 チューラニッデーサ・アッタカター 6226 パティサンビダーマッガ・アッタカター-1 6227 パティサンビダーマッガ・アッタカター-2 6228 ネッティッパカラナ・アッタカター	6301 ネッティッパカラナ・ティーカー 6302 ネッティヴィバーヴィニー
7101 ダンマサンガニー・パーリ 7102 ヴィバンガ・パーリ 7103 ダートゥカター・パーリ 7104 プッガラパンニャッティ・パーリ 7105 カター・ヴァットゥ・パーリ 7106 ヤマカ・パーリ-1 7107 ヤマカ・パーリ-2 7108 ヤマカ・パーリ-3 7109 パッターナ・パーリ-1 7110 パッターナ・パーリ-2 7111 パッターナ・パーリ-3 7112 パッターナ・パーリ-4 7113 パッターナ・パーリ-5	7201 ダンマサンガニ・アッタカター 7202 サンモーハヴィノーダニー・アッタカター 7203 パンチャパカラナ・アッタカター	7301 ダンマサンガニー・ムーラティーカー 7302 ヴィバンガ・ムーラティーカー 7303 パンチャパカラナ・ムーラティーカー 7304 ダンマサンガニー・アヌティーカー 7305 パンチャパカラナ・アヌティーカー 7306 アビダンマーヴァターロ・ナーマルーパパリッチェード 7307 アビダンマッタ・サンガホ 7308 アビダンマーヴァターラ・プラーナティーカー 7309 アビダンマ・マーティカーパーリ

ខ្មែរ
ព្រះត្រៃបិដកបាលី	អដ្ឋកថា	ដីកា	ផ្សេងទៀត
1101 បារាជិកបាឡិ 1102 បាចិត្តិយបាឡិ 1103 មហាវគ្គបាឡិ (វិន័យ) 1104 ចូឡវគ្គបាឡិ 1105 បរិវារបាឡិ	1201 បារាជិកកណ្ឌអដ្ឋកថា-១ 1202 បារាជិកកណ្ឌអដ្ឋកថា-២ 1203 បាចិត្តិយអដ្ឋកថា 1204 មហាវគ្គអដ្ឋកថា (វិន័យ) 1205 ចូឡវគ្គអដ្ឋកថា 1206 បរិវារអដ្ឋកថា	1301 សារត្ថទីបនីដីកា-១ 1302 សារត្ថទីបនីដីកា-២ 1303 សារត្ថទីបនីដីកា-៣	1401 ទ្វេមាតិកាបាឡិ 1402 វិនយសង្គហអដ្ឋកថា 1403 វជិរពុទ្ធិដីកា 1404 វិមតិវិនោទនីដីកា-១ 1405 វិមតិវិនោទនីដីកា-២ 1406 វិនយាលង្ការដីកា-១ 1407 វិនយាលង្ការដីកា-២ 1408 កង្ខាវិតរណីបុរាណដីកា 1409 វិនយវិនិច្ឆយ-ឧត្តរវិនិច្ឆយ 1410 វិនយវិនិច្ឆយដីកា-១ 1411 វិនយវិនិច្ឆយដីកា-២ 1412 បាចិត្យាទិយោជនាបាឡិ 1413 ខុទ្ទសិក្ខា-មូលសិក្ខា 8401 វិសុទ្ធិមគ្គ-១ 8402 វិសុទ្ធិមគ្គ-២ 8403 វិសុទ្ធិមគ្គ-មហាដីកា-១ 8404 វិសុទ្ធិមគ្គ-មហាដីកា-២ 8405 វិសុទ្ធិមគ្គ និទានកថា 8406 ទីឃនិកាយ (បុ-វិ) 8407 មជ្ឈិមនិកាយ (បុ-វិ) 8408 សំយុត្តនិកាយ (បុ-វិ) 8409 អង្គុត្តរនិកាយ (បុ-វិ) 8410 វិនយបិដក (បុ-វិ) 8411 អភិធម្មបិដក (បុ-វិ) 8412 អដ្ឋកថា (បុ-វិ) 8413 និរុត្តិទីបនី 8414 បរមត្ថទីបនី សង្គហមហាដីកាបាឋ 8415 អនុទីបនីបាឋ 8416 បដ្ឋានុទ្ទេស ទីបនីបាឋ 8417 នមក្ការដីកា 8418 មហាបណាមបាឋ 8419 លក្ខណាតោ ពុទ្ធថោមនាគាថា 8420 សុតវន្ទនា 8421 កមលាញ្ជលិ 8422 ជិនាលង្ការ 8423 បជ្ជមធុ 8424 ពុទ្ធគុណគាថាវលី 8425 ចូឡគន្ថវង្ស 8427 សាសនវង្ស 8426 មហាវង្ស 8429 មោគ្គល្លានព្យាករណំ 8428 កច្ចាយនព្យាករណំ 8430 សទ្ទនីតិប្បករណំ (បទមាលា) 8431 សទ្ទនីតិប្បករណំ (ធាតុមាលា) 8432 បទរូបសិទ្ធិ 8433 មោគ្គល្លានបញ្ចិកា 8434 បយោគសិទ្ធិបាឋ 8435 វុត្តោទយបាឋ 8436 អភិធានប្បទីបិកាបាឋ 8437 អភិធានប្បទីបិកាដីកា 8438 សុពោធាលង្ការបាឋ 8439 សុពោធាលង្ការដីកា 8440 បាលាវតារ គណ្ឋិបទត្ថវិនិច្ឆយសារ 8446 កវិទប្បណនីតិ 8447 នីតិមញ្ជរី 8445 ធម្មនីតិ 8444 មហារហនីតិ 8441 លោកនីតិ 8442 សុត្តន្តនីតិ 8443 សូរស្សតិនីតិ 8450 ចាណក្យនីតិ 8448 នរទក្ខទីបនី 8449 ចតុរារក្ខទីបនី 8451 រសវាហិនី 8452 សីមវិសោធនីបាឋ 8453 វេស្សន្តរគីតិ 8454 មោគ្គល្លាន វុត្តិវិវរណបញ្ចិកា 8455 ថូបវង្ស 8456 ទាឋាវង្ស 8457 ធាតុបាឋវិលាសិនិយា 8458 ធាតុវង្ស 8459 ហត្ថវនគល្លវិហារវង្ស 8460 ជិនចរិតយ 8461 ជិនវង្សទីបំ 8462 តេលកដាហគាថា 8463 មិលិទដីកា 8464 បទមញ្ជរី 8465 បទសាធនំ 8466 សទ្ទពិន្ទុបករណំ 8467 កច្ចាយនធាតុមញ្ជុសា 8468 សាមន្តកូដវណ្ណនា
2101 សីលក្ខន្ធវគ្គបាឡិ 2102 មហាវគ្គបាឡិ (ទីឃ) 2103 បាថិកវគ្គបាឡិ	2201 សីលក្ខន្ធវគ្គអដ្ឋកថា 2202 មហាវគ្គអដ្ឋកថា (ទីឃ) 2203 បាថិកវគ្គអដ្ឋកថា	2301 សីលក្ខន្ធវគ្គដីកា 2302 មហាវគ្គដីកា (ទីឃ) 2303 បាថិកវគ្គដីកា 2304 សីលក្ខន្ធវគ្គ-អភិនវដីកា-១ 2305 សីលក្ខន្ធវគ្គ-អភិនវដីកា-២
3101 មូលបណ្ណាសបាឡិ 3102 មជ្ឈិមបណ្ណាសបាឡិ 3103 ឧបរិបណ្ណាសបាឡិ	3201 មូលបណ្ណាសអដ្ឋកថា-១ 3202 មូលបណ្ណាសអដ្ឋកថា-២ 3203 មជ្ឈិមបណ្ណាសអដ្ឋកថា 3204 ឧបរិបណ្ណាសអដ្ឋកថា	3301 មូលបណ្ណាសដីកា 3302 មជ្ឈិមបណ្ណាសដីកា 3303 ឧបរិបណ្ណាសដីកា
4101 សគាថាវគ្គបាឡិ 4102 និទានវគ្គបាឡិ 4103 ខន្ធវគ្គបាឡិ 4104 សឡាយតនវគ្គបាឡិ 4105 មហាវគ្គបាឡិ (សំយុត្ត)	4201 សគាថាវគ្គអដ្ឋកថា 4202 និទានវគ្គអដ្ឋកថា 4203 ខន្ធវគ្គអដ្ឋកថា 4204 សឡាយតនវគ្គអដ្ឋកថា 4205 មហាវគ្គអដ្ឋកថា (សំយុត្ត)	4301 សគាថាវគ្គដីកា 4302 និទានវគ្គដីកា 4303 ខន្ធវគ្គដីកា 4304 សឡាយតនវគ្គដីកា 4305 មហាវគ្គដីកា (សំយុត្ត)
5101 ឯកកនិបាតបាឡិ 5102 ទុកនិបាតបាឡិ 5103 តិកនិបាតបាឡិ 5104 ចតុក្កនិបាតបាឡិ 5105 បញ្ចកនិបាតបាឡិ 5106 ឆក្កនិបាតបាឡិ 5107 សត្តកនិបាតបាឡិ 5108 អដ្ឋកាទិនិបាតបាឡិ 5109 នវកនិបាតបាឡិ 5110 ទសកនិបាតបាឡិ 5111 ឯកាទសកនិបាតបាឡិ	5201 ឯកកនិបាតអដ្ឋកថា 5202 ទុក-តិក-ចតុក្កនិបាតអដ្ឋកថា 5203 បញ្ចក-ឆក្ក-សត្តកនិបាតអដ្ឋកថា 5204 អដ្ឋកាទិនិបាតអដ្ឋកថា	5301 ឯកកនិបាតដីកា 5302 ទុក-តិក-ចតុក្កនិបាតដីកា 5303 បញ្ចក-ឆក្ក-សត្តកនិបាតដីកា 5304 អដ្ឋកាទិនិបាតដីកា
6101 ខុទ្ទកបាឋបាឡិ 6102 ធម្មបទបាឡិ 6103 ឧទានបាឡិ 6104 ឥតិវុត្តកបាឡិ 6105 សុត្តនិបាតបាឡិ 6106 វិមានវត្ថុបាឡិ 6107 បេតវត្ថុបាឡិ 6108 ថេរគាថាបាឡិ 6109 ថេរីគាថាបាឡិ 6110 អបទានបាឡិ-១ 6111 អបទានបាឡិ-២ 6112 ពុទ្ធវង្សបាឡិ 6113 ចរិយាបិដកបាឡិ 6114 ជាតកបាឡិ-១ 6115 ជាតកបាឡិ-២ 6116 មហានិទ្ទេសបាឡិ 6117 ចូឡនិទ្ទេសបាឡិ 6118 បដិសម្ភិទាមគ្គបាឡិ 6119 នេត្តិប្បករណបាឡិ 6120 មិលិន្ទបញ្ហាបាឡិ 6121 បេដកោបទេសបាឡិ	6201 ខុទ្ទកបាឋអដ្ឋកថា 6202 ធម្មបទអដ្ឋកថា-១ 6203 ធម្មបទអដ្ឋកថា-២ 6204 ឧទានអដ្ឋកថា 6205 ឥតិវុត្តកអដ្ឋកថា 6206 សុត្តនិបាតអដ្ឋកថា-១ 6207 សុត្តនិបាតអដ្ឋកថា-២ 6208 វិមានវត្ថុអដ្ឋកថា 6209 បេតវត្ថុអដ្ឋកថា 6210 ថេរគាថាអដ្ឋកថា-១ 6211 ថេរគាថាអដ្ឋកថា-២ 6212 ថេរីគាថាអដ្ឋកថា 6213 អបទានអដ្ឋកថា-១ 6214 អបទានអដ្ឋកថា-២ 6215 ពុទ្ធវង្សអដ្ឋកថា 6216 ចរិយាបិដកអដ្ឋកថា 6217 ជាតកអដ្ឋកថា-១ 6218 ជាតកអដ្ឋកថា-២ 6219 ជាតកអដ្ឋកថា-៣ 6220 ជាតកអដ្ឋកថា-៤ 6221 ជាតកអដ្ឋកថា-៥ 6222 ជាតកអដ្ឋកថា-៦ 6223 ជាតកអដ្ឋកថា-៧ 6224 មហានិទ្ទេសអដ្ឋកថា 6225 ចូឡនិទ្ទេសអដ្ឋកថា 6226 បដិសម្ភិទាមគ្គអដ្ឋកថា-១ 6227 បដិសម្ភិទាមគ្គអដ្ឋកថា-២ 6228 នេត្តិប្បករណអដ្ឋកថា	6301 នេត្តិប្បករណដីកា 6302 នេត្តិវិភាវិនី
7101 ធម្មសង្គណីបាឡិ 7102 វិភង្គបាឡិ 7103 ធាតុកថាបាឡិ 7104 បុគ្គលបញ្ញត្តិបាឡិ 7105 កថាវត្ថុបាឡិ 7106 យមកបាឡិ-១ 7107 យមកបាឡិ-២ 7108 យមកបាឡិ-៣ 7109 បដ្ឋានបាឡិ-១ 7110 បដ្ឋានបាឡិ-២ 7111 បដ្ឋានបាឡិ-៣ 7112 បដ្ឋានបាឡិ-៤ 7113 បដ្ឋានបាឡិ-៥	7201 ធម្មសង្គណិអដ្ឋកថា 7202 សម្មោហវិនោទនីអដ្ឋកថា 7203 បញ្ចបករណអដ្ឋកថា	7301 ធម្មសង្គណី-មូលដីកា 7302 វិភង្គ-មូលដីកា 7303 បញ្ចបករណ-មូលដីកា 7304 ធម្មសង្គណី-អនុដីកា 7305 បញ្ចបករណ-អនុដីកា 7306 អភិធម្មាវតារោ-នាមរូបបរិច្ឆេទោ 7307 អភិធម្មត្ថសង្គហោ 7308 អភិធម្មាវតារ-បុរាណដីកា 7309 អភិធម្មមាតិកាបាឡិ

한국인
팔리 대장경	주석서	부주석서	기타
1101 빠라지카 빨리 1102 빠찟띠야 빨리 1103 마하왁가 빨리 (비나야) 1104 출라왁가 빨리 1105 빠리와라 빨리	1201 빠라지까깐다 앗타카타-1 1202 빠라지까깐다 앗타카타-2 1203 빠찟띠야 앗타카타 1204 마하왁가 앗타카타 (비나야) 1205 출라왁가 앗타카타 1206 빠리와라 앗타카타	1301 사랏타디빠니 띠까-1 1302 사랏타디빠니 띠까-2 1303 사랏타디빠니 띠까-3	1401 드베마띠까빨리 1402 위나야상가하 앗타카타 1403 와지라붓디 띠까 1404 위마띠위노다니 띠까-1 1405 위마띠위노다니 띠까-2 1406 위나야랑까라 띠까-1 1407 위나야랑까라 띠까-2 1408 깡카위따라니뿌라나 띠까 1409 위나야위닛차야-웃따라위닛차야 1410 위나야위닛차야 띠까-1 1411 위나야위닛차야 띠까-2 1412 빠찟땨디요자나빨리 1413 쿳닷시카-물라시카 8401 위숟디막가-1 8402 위숟디막가-2 8403 위숟디막가-마하띠까-1 8404 위숟디막가-마하띠까-2 8405 위숟디막가 니다나까타 8406 디가니까야 (뿌-위) 8407 맛지마니까야 (뿌-위) 8408 삼윳따니까야 (뿌-위) 8409 앙굳따라니까야 (뿌-위) 8410 위나야삐따까 (뿌-위) 8411 아비담마삐따까 (뿌-위) 8412 앗타카타 (뿌-위) 8413 니룻띠디빠니 8414 빠라맛타디빠니 상가하마하띠까빠타 8415 아누디빠니빠타 8416 빳타누ㄸ데사 디빠니빠타 8417 나막까라띠까 8418 마하빠나마빠타 8419 락카나또 붓다토마나가타 8420 수타완다나 8421 까말란자리 8422 지나랑까라 8423 빳자마두 8424 붓다구나가타왈리 8425 출라간타왕사 8427 사사나왕사 8426 마하왕사 8429 목갈라나뱌까라낭 8428 깟차야나뱌까라낭 8430 삿다니띠빠까라낭 (빠다말라) 8431 삿다니띠빠까라낭 (다두말라) 8432 빠다루빠싣디 8433 목갈라나빤찌까 8434 빠요가싣디빠타 8435 붇또다야빠타 8436 아비다나빠디피까빠타 8437 아비다나빠디피까띠까 8438 수보다랑까라빠타 8439 수보다랑까라띠까 8440 발라와따라 간티빠닷타위닛차야사라 8446 까위닷빠나니띠 8447 니띠만자리 8445 담마니띠 8444 마하라하니띠 8441 로까니띠 8442 숫딴따니띠 8443 수랏사띠니띠 8450 짜낙야니띠 8448 나라닥카디빠니 8449 짜뚜라락카디빠니 8451 라사와히니 8452 시마위소다니빠타 8453 웨산따라기띠 8454 목갈라나 붇띠위와라나빤찌까 8455 투빠왕사 8456 다타왕사 8457 다두빠타윌라시니야 8458 다두왕사 8459 핟타와나갈라위하라왕사 8460 지나짜리따야 8461 지나왕사디빵 8462 떼라까타하가타 8463 밀리다띠까 8464 빠다만자리 8465 빠다사다낭 8466 삿다빈두빠까라낭 8467 깟차야나다두만주사 8468 사만따꿋타완나나
2101 실락칸다왁가 빨리 2102 마하왁가 빨리 (디가) 2103 빠티까왁가 빨리	2201 실락칸다왁가 앗타카타 2202 마하왁가 앗타카타 (디가) 2203 빠티까왁가 앗타카타	2301 실락칸다왁가 띠까 2302 마하왁가 띠까 (디가) 2303 빠티까왁가 띠까 2304 실락칸다왁가-아비나와띠까-1 2305 실락칸다왁가-아비나와띠까-2
3101 물라빤나사 빨리 3102 맛지마빤나사 빨리 3103 우빠리빤나사 빨리	3201 물라빤나사 앗타카타-1 3202 물라빤나사 앗타카타-2 3203 맛지마빤나사 앗타카타 3204 우빠리빤나사 앗타카타	3301 물라빤나사 띠까 3302 맛지마빤나사 띠까 3303 우빠리빤나사 띠까
4101 사가타왁가 빨리 4102 니다나왁가 빨리 4103 칸다왁가 빨리 4104 살라야따나왁가 빨리 4105 마하왁가 빨리 (삼윳따)	4201 사가타왁가 앗타카타 4202 니다나왁가 앗타카타 4203 칸다왁가 앗타카타 4204 살라야따나왁가 앗타카타 4205 마하왁가 앗타카타 (삼윳따)	4301 사가타왁가 띠까 4302 니다나왁가 띠까 4303 칸다왁가 띠까 4304 살라야따나왁가 띠까 4305 마하왁가 띠까 (삼윳따)
5101 에까까니빠따 빨리 5102 두까니빠따 빨리 5103 띠까니빠따 빨리 5104 짜뚝까니빠따 빨리 5105 빤짜까니빠따 빨리 5106 착까니빠따 빨리 5107 삿따까니빠따 빨리 5108 앗타까디니빠따 빨리 5109 나와까니빠따 빨리 5110 다사까니빠따 빨리 5111 에까다사까니빠따 빨리	5201 에까까니빠따 앗타카타 5202 두까-띠까-짜뚝까니빠따 앗타카타 5203 빤짜까-착까-삿따까니빠따 앗타카타 5204 앗타까디니빠따 앗타카타	5301 에까까니빠따 띠까 5302 두까-띠까-짜뚝까니빠따 띠까 5303 빤짜까-착까-삿따까니빠따 띠까 5304 앗타까디니빠따 띠까
6101 쿳닥까빠타 빨리 6102 담마빠다 빨리 6103 우다나 빨리 6104 이띠웃따까 빨리 6105 숫따니빠따 빨리 6106 위마나왓투 빨리 6107 베따왓투 빨리 6108 테라가타 빨리 6109 테리가타 빨리 6110 아빠다나 빨리-1 6111 아빠다나 빨리-2 6112 붓다왕사 빨리 6113 짜리야삐따까 빨리 6114 자따까 빨리-1 6115 자따까 빨리-2 6116 마하닷데사 빨리 6117 출라닷데사 빨리 6118 빠티삼비다막가 빨리 6119 넷띠빠까라나 빨리 6120 밀린다빤하 빨리 6121 뻬따꼬빠데사 빨리	6201 쿳닥까빠타 앗타카타 6202 담마빠다 앗타카타-1 6203 담마빠다 앗타카타-2 6204 우다나 앗타카타 6205 이띠웃따까 앗타카타 6206 숫따니빠따 앗타카타-1 6207 숫따니빠따 앗타카타-2 6208 위마나왓투 앗타카타 6209 베따왓투 앗타카타 6210 테라가타 앗타카타-1 6211 테라가타 앗타카타-2 6212 테리가타 앗타카타 6213 아빠다나 앗타카타-1 6214 아빠다나 앗타카타-2 6215 붓다왕사 앗타카타 6216 짜리야삐따까 앗타카타 6217 자따까 앗타카타-1 6218 자따까 앗타카타-2 6219 자따까 앗타카타-3 6220 자따까 앗타카타-4 6221 자따까 앗타카타-5 6222 자따까 앗타카타-6 6223 자따까 앗타카타-7 6224 마하닷데사 앗타카타 6225 출라닷데사 앗타카타 6226 빠티삼비다막가 앗타카타-1 6227 빠티삼비다막가 앗타카타-2 6228 넷띠빠까라나 앗타카타	6301 넷띠빠까라나 띠까 6302 넷띠위바비니
7101 담마상가니 빨리 7102 위방가 빨리 7103 다뚜까타 빨리 7104 뿍갈라빤냣띠 빨리 7105 까타왓투 빨리 7106 야마까 빨리-1 7107 야마까 빨리-2 7108 야마까 빨리-3 7109 빳타나 빨리-1 7110 빳타나 빨리-2 7111 빳타나 빨리-3 7112 빳타나 빨리-4 7113 빳타나 빨리-5	7201 담마상가니 앗타카타 7202 삼모하위노다니 앗타카타 7203 빤짜빠까라나 앗타카타	7301 담마상가니-물라띠까 7302 위방가-물라띠까 7303 빤짜빠까라나-물라띠까 7304 담마상가니-아누띠까 7305 빤짜빠까라나-아누띠까 7306 아비담마와따로-나마루빠빠릳체도 7307 아비담맛타상가호 7308 아비담마와따라-뿌라나띠까 7309 아비담마마띠까빨리

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ပါဠိတော်	အဋ္ဌကထာ	ဋီကာ	အခြား
1101 ပါရာဇိက ပါဠိ 1102 ပါစိတ္တိယ ပါဠိ 1103 မဟာဝဂ္ဂ ပါဠိ (ဝိနယ) 1104 စူဠဝဂ္ဂ ပါဠိ 1105 ပရိဝါရ ပါဠိ	1201 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၁ 1202 ပါရာဇိကကဏ္ဍ အဋ္ဌကထာ-၂ 1203 ပါစိတ္တိယ အဋ္ဌကထာ 1204 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဝိနယ) 1205 စူဠဝဂ္ဂ အဋ္ဌကထာ 1206 ပရိဝါရ အဋ္ဌကထာ	1301 သာရတ္ထဒီပနီ ဋီကာ-၁ 1302 သာရတ္ထဒီပနီ ဋီကာ-၂ 1303 သာရတ္ထဒီပနီ ဋီကာ-၃	1401 ဒွေမာတိကာပါဠိ 1402 ဝိနယသင်္ဂဟ အဋ္ဌကထာ 1403 ဝဇိရဗုဒ္ဓိ ဋီကာ 1404 ဝိမတိဝိနောဒနီ ဋီကာ-၁ 1405 ဝိမတိဝိနောဒနီ ဋီကာ-၂ 1406 ဝိနယာလင်္ကာရ ဋီကာ-၁ 1407 ဝိနယာလင်္ကာရ ဋီကာ-၂ 1408 ကင်္ခာဝိတရဏီပုရာဏ ဋီကာ 1409 ဝိနယဝိနိစ္ဆယ-ဥတ္တရဝိနိစ္ဆယ 1410 ဝိနယဝိနိစ္ဆယ ဋီကာ-၁ 1411 ဝိနယဝိနိစ္ဆယ ဋီကာ-၂ 1412 ပါစိတျာဒိယောဇနာပါဠိ 1413 ခုဒ္ဒသိက္ခာ-မူလသိက္ခာ 8401 ဝိသုဒ္ဓိမဂ္ဂ-၁ 8402 ဝိသုဒ္ဓိမဂ္ဂ-၂ 8403 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၁ 8404 ဝိသုဒ္ဓိမဂ္ဂ-မဟာဋီကာ-၂ 8405 ဝိသုဒ္ဓိမဂ္ဂ နိဒါနကထာ 8406 ဒီဃနိကာယ (ပု-ဝိ) 8407 မဇ္ဈိမနိကာယ (ပု-ဝိ) 8408 သံယုတ္တနိကာယ (ပု-ဝိ) 8409 အင်္ဂုတ္တရနိကာယ (ပု-ဝိ) 8410 ဝိနယပိဋက (ပု-ဝိ) 8411 အဘိဓမ္မပိဋက (ပု-ဝိ) 8412 အဋ္ဌကထာ (ပု-ဝိ) 8413 နိရုတ္တိဒီပနီ 8414 ပရမတ္ထဒီပနီ သင်္ဂဟမဟာဋီကာပါဌ 8415 အနုဒီပနီပါဌ 8416 ပဋ္ဌာနုဒ္ဒေသ ဒီပနီပါဌ 8417 နမက္ကာရဋီကာ 8418 မဟာပဏာမပါဌ 8419 လက္ခဏာတော ဗုဒ္ဓထောမနာဂါထာ 8420 သုတဝန္ဒနာ 8421 ကမလာဉ္ဇလိ 8422 ဇိနာလင်္ကာရ 8423 ပဇ္ဇမဓု 8424 ဗုဒ္ဓဂုဏဂါထာဝလီ 8425 စူဠဂန္ထဝံသ 8427 သာသနဝံသ 8426 မဟာဝံသ 8429 မောဂ္ဂလ္လာနဗျာကရဏံ 8428 ကစ္စာယနဗျာကရဏံ 8430 သဒ္ဒနီတိပ္ပကရဏံ (ပဒမာလာ) 8431 သဒ္ဒနီတိပ္ပကရဏံ (ဓါတုမာလာ) 8432 ပဒရူပသိဒ္ဓိ 8433 မောဂလ္လာနပဉ္စိကာ 8434 ပယောဂသိဒ္ဓိပါဌ 8435 ဝုတ္တောဒယပါဌ 8436 အဘိဓါနပ္ပဒီပိကာပါဌ 8437 အဘိဓါနပ္ပဒီပိကာဋီကာ 8438 သုဗောဓါလင်္ကာရပါဌ 8439 သုဗောဓါလင်္ကာရဋီကာ 8440 ဗာလာဝတာရ ဂဏ္ဌိပဒတ္ထဝိနိစ္ဆယသာရ 8446 ကဝိဒပ္ပဏနီတိ 8447 နီတိမဉ္ဇရီ 8445 ဓမ္မနီတိ 8444 မဟာရဟနီတိ 8441 လောကနီတိ 8442 သုတ္တန္တနီတိ 8443 သူရဿတိနီတိ 8450 စာဏကျနီတိ 8448 နရဒက္ခဒီပနီ 8449 စတုရာရက္ခဒီပနီ 8451 ရသဝါဟိနီ 8452 သီမဝိသောဓနီပါဌ 8453 ဝေဿန္တရဂီတိ 8454 မောဂ္ဂလ္လာန ဝုတ္တိဝိဝရဏပဉ္စိကာ 8455 ထူပဝံသ 8456 ဒါဌာဝံသ 8457 ဓါတုပါဌဝိလာသိနိယာ 8458 ဓါတုဝံသ 8459 ဟတ္ထဝနဂလ္လဝိဟာရဝံသ 8460 ဇိနစရိတယ 8461 ဇိနဝံသဒီပံ 8462 တေလကဋာဟဂါထာ 8463 မိလိဒဋီကာ 8464 ပဒမဉ္ဇရီ 8465 ပဒသာဓနံ 8466 သဒ္ဒဗိန္ဒုပကရဏံ 8467 ကစ္စာယနဓါတုမဉ္ဇုသာ 8468 သာမန္တကူဋဝဏ္ဏနာ
2101 သီလက္ခန္ဓဝဂ္ဂ ပါဠိ 2102 မဟာဝဂ္ဂ ပါဠိ (ဒီဃ) 2103 ပါထိကဝဂ္ဂ ပါဠိ	2201 သီလက္ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 2202 မဟာဝဂ္ဂ အဋ္ဌကထာ (ဒီဃ) 2203 ပါထိကဝဂ္ဂ အဋ္ဌကထာ	2301 သီလက္ခန္ဓဝဂ္ဂ ဋီကာ 2302 မဟာဝဂ္ဂ ဋီကာ (ဒီဃ) 2303 ပါထိကဝဂ္ဂ ဋီကာ 2304 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၁ 2305 သီလက္ခန္ဓဝဂ္ဂ-အဘိနဝဋီကာ-၂
3101 မူလပဏ္ဏာသ ပါဠိ 3102 မဇ္ဈိမပဏ္ဏာသ ပါဠိ 3103 ဥပရိပဏ္ဏာသ ပါဠိ	3201 မူလပဏ္ဏာသ အဋ္ဌကထာ-၁ 3202 မူလပဏ္ဏာသ အဋ္ဌကထာ-၂ 3203 မဇ္ဈိမပဏ္ဏာသ အဋ္ဌကထာ 3204 ဥပရိပဏ္ဏာသ အဋ္ဌကထာ	3301 မူလပဏ္ဏာသ ဋီကာ 3302 မဇ္ဈိမပဏ္ဏာသ ဋီကာ 3303 ဥပရိပဏ္ဏာသ ဋီကာ
4101 သဂါထာဝဂ္ဂ ပါဠိ 4102 နိဒါနဝဂ္ဂ ပါဠိ 4103 ခန္ဓဝဂ္ဂ ပါဠိ 4104 သဠာယတနဝဂ္ဂ ပါဠိ 4105 မဟာဝဂ္ဂ ပါဠိ (သံယုတ္တ)	4201 သဂါထာဝဂ္ဂ အဋ္ဌကထာ 4202 နိဒါနဝဂ္ဂ အဋ္ဌကထာ 4203 ခန္ဓဝဂ္ဂ အဋ္ဌကထာ 4204 သဠာယတနဝဂ္ဂ အဋ္ဌကထာ 4205 မဟာဝဂ္ဂ အဋ္ဌကထာ (သံယုတ္တ)	4301 သဂါထာဝဂ္ဂ ဋီကာ 4302 နိဒါနဝဂ္ဂ ဋီကာ 4303 ခန္ဓဝဂ္ဂ ဋီကာ 4304 သဠာယတနဝဂ္ဂ ဋီကာ 4305 မဟာဝဂ္ဂ ဋီကာ (သံယုတ္တ)
5101 ဧကကနိပါတ ပါဠိ 5102 ဒုကနိပါတ ပါဠိ 5103 တိကနိပါတ ပါဠိ 5104 စတုက္ကနိပါတ ပါဠိ 5105 ပဉ္စကနိပါတ ပါဠိ 5106 ဆက္ကနိပါတ ပါဠိ 5107 သတ္တကနိပါတ ပါဠိ 5108 အဋ္ဌကာဒိနိပါတ ပါဠိ 5109 နဝကနိပါတ ပါဠိ 5110 ဒသကနိပါတ ပါဠိ 5111 ဧကာဒသကနိပါတ ပါဠိ	5201 ဧကကနိပါတ အဋ္ဌကထာ 5202 ဒုက-တိက-စတုက္ကနိပါတ အဋ္ဌကထာ 5203 ပဉ္စက-ဆက္က-သတ္တကနိပါတ အဋ္ဌကထာ 5204 အဋ္ဌကာဒိနိပါတ အဋ္ဌကထာ	5301 ဧကကနိပါတ ဋီကာ 5302 ဒုက-တိက-စတုက္ကနိပါတ ဋီကာ 5303 ပဉ္စက-ဆက္က-သတ္တကနိပါတ ဋီကာ 5304 အဋ္ဌကာဒိနိပါတ ဋီကာ
6101 ခုဒ္ဒကပါဌ ပါဠိ 6102 ဓမ္မပဒ ပါဠိ 6103 ဥဒါန ပါဠိ 6104 ဣတိဝုတ္တက ပါဠိ 6105 သုတ္တနိပါတ ပါဠိ 6106 ဝိမာနဝတ္ထု ပါဠိ 6107 ပေတဝတ္ထု ပါဠိ 6108 ထေရဂါထာ ပါဠိ 6109 ထေရီဂါထာ ပါဠိ 6110 အပဒါန ပါဠိ-၁ 6111 အပဒါန ပါဠိ-၂ 6112 ဗုဒ္ဓဝံသ ပါဠိ 6113 စရိယာပိဋက ပါဠိ 6114 ဇာတက ပါဠိ-၁ 6115 ဇာတက ပါဠိ-၂ 6116 မဟာနိဒ္ဒေသ ပါဠိ 6117 စူဠနိဒ္ဒေသ ပါဠိ 6118 ပဋိသမ္ဘိဒါမဂ္ဂ ပါဠိ 6119 နေတ္တိပ္ပကရဏ ပါဠိ 6120 မိလိန္ဒပဉှ ပါဠိ 6121 ပေဋကောပဒေသ ပါဠိ	6201 ခုဒ္ဒကပါဌ အဋ္ဌကထာ 6202 ဓမ္မပဒ အဋ္ဌကထာ-၁ 6203 ဓမ္မပဒ အဋ္ဌကထာ-၂ 6204 ဥဒါန အဋ္ဌကထာ 6205 ဣတိဝုတ္တက အဋ္ဌကထာ 6206 သုတ္တနိပါတ အဋ္ဌကထာ-၁ 6207 သုတ္တနိပါတ အဋ္ဌကထာ-၂ 6208 ဝိမာနဝတ္ထု အဋ္ဌကထာ 6209 ပေတဝတ္ထု အဋ္ဌကထာ 6210 ထေရဂါထာ အဋ္ဌကထာ-၁ 6211 ထေရဂါထာ အဋ္ဌကထာ-၂ 6212 ထေရီဂါထာ အဋ္ဌကထာ 6213 အပဒါန အဋ္ဌကထာ-၁ 6214 အပဒါန အဋ္ဌကထာ-၂ 6215 ဗုဒ္ဓဝံသ အဋ္ဌကထာ 6216 စရိယာပိဋက အဋ္ဌကထာ 6217 ဇာတက အဋ္ဌကထာ-၁ 6218 ဇာတက အဋ္ဌကထာ-၂ 6219 ဇာတက အဋ္ဌကထာ-၃ 6220 ဇာတက အဋ္ဌကထာ-၄ 6221 ဇာတက အဋ္ဌကထာ-၅ 6222 ဇာတက အဋ္ဌကထာ-၆ 6223 ဇာတက အဋ္ဌကထာ-၇ 6224 မဟာနိဒ္ဒေသ အဋ္ဌကထာ 6225 စူဠနိဒ္ဒေသ အဋ္ဌကထာ 6226 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၁ 6227 ပဋိသမ္ဘိဒါမဂ္ဂ အဋ္ဌကထာ-၂ 6228 နေတ္တိပ္ပကရဏ အဋ္ဌကထာ	6301 နေတ္တိပ္ပကရဏ ဋီကာ 6302 နေတ္တိဝိဘာဝိနီ
7101 ဓမ္မသင်္ဂဏီ ပါဠိ 7102 ဝိဘင်္ဂ ပါဠိ 7103 ဓါတုကထာ ပါဠိ 7104 ပုဂ္ဂလပညတ္တိ ပါဠိ 7105 ကထာဝတ္ထု ပါဠိ 7106 ယမက ပါဠိ-၁ 7107 ယမက ပါဠိ-၂ 7108 ယမက ပါဠိ-၃ 7109 ပဋ္ဌာန ပါဠိ-၁ 7110 ပဋ္ဌာန ပါဠိ-၂ 7111 ပဋ္ဌာန ပါဠိ-၃ 7112 ပဋ္ဌာန ပါဠိ-၄ 7113 ပဋ္ဌာန ပါဠိ-၅	7201 ဓမ္မသင်္ဂဏိ အဋ္ဌကထာ 7202 သမ္မောဟဝိနောဒနီ အဋ္ဌကထာ 7203 ပဉ္စပကရဏ အဋ္ဌကထာ	7301 ဓမ္မသင်္ဂဏီ-မူလဋီကာ 7302 ဝိဘင်္ဂ-မူလဋီကာ 7303 ပဉ္စပကရဏ-မူလဋီကာ 7304 ဓမ္မသင်္ဂဏီ-အနုဋီကာ 7305 ပဉ္စပကရဏ-အနုဋီကာ 7306 အဘိဓမ္မာဝတာရော-နာမရူပပရိစ္ဆေဒေါ 7307 အဘိဓမ္မတ္ထသင်္ဂဟော 7308 အဘိဓမ္မာဝတာရ-ပုရာဏဋီကာ 7309 အဘိဓမ္မမာတိကာပါဠိ

සිංහල
පාලි කැනනය	විවරණ	අටුවා	වෙනත්
1101 පාරාජික පාළි 1102 පාචිත්තිය පාළි 1103 මහාවග්ග පාළි (විනය) 1104 චූළවග්ග පාළි 1105 පරිවාර පාළි	1201 පාරාජිකකණ්ඩ අට්ඨකථා-1 1202 පාරාජිකකණ්ඩ අට්ඨකථා-2 1203 පාචිත්තිය අට්ඨකථා 1204 මහාවග්ග අට්ඨකථා (විනය) 1205 චූළවග්ග අට්ඨකථා 1206 පරිවාර අට්ඨකථා	1301 සාරත්ථදීපනී ටීකා-1 1302 සාරත්ථදීපනී ටීකා-2 1303 සාරත්ථදීපනී ටීකා-3	1401 ද්වෙමාතිකාපාළි 1402 විනයසංගහ අට්ඨකථා 1403 වජිරබුද්ධි ටීකා 1404 විමතිවිනෝදනී ටීකා-1 1405 විමතිවිනෝදනී ටීකා-2 1406 විනයාලංකාර ටීකා-1 1407 විනයාලංකාර ටීකා-2 1408 කඞ්ඛාවිතරණීපුරාණ ටීකා 1409 විනයවිනිච්ඡය-උත්තරවිනිච්ඡය 1410 විනයවිනිච්ඡය ටීකා-1 1411 විනයවිනිච්ඡය ටීකා-2 1412 පාචිත්යාදියෝජනාපාළි 1413 ඛුද්දසික්ඛා-මූලසික්ඛා 8401 විසුද්ධිමග්ග-1 8402 විසුද්ධිමග්ග-2 8403 විසුද්ධිමග්ග-මහාටීකා-1 8404 විසුද්ධිමග්ග-මහාටීකා-2 8405 විසුද්ධිමග්ග නිදානකථා 8406 දීඝනිකාය (පු-වි) 8407 මජ්ඣිමනිකාය (පු-වි) 8408 සංයුත්තනිකාය (පු-වි) 8409 අඞ්ගුත්තරනිකාය (පු-වි) 8410 විනයපිටක (පු-වි) 8411 අභිධම්මපිටක (පු-වි) 8412 අට්ඨකථා (පු-වි) 8413 නිරුත්තිදීපනී 8414 පරමත්ථදීපනී සඞ්ගහමහාටීකාපාඨ 8415 අනුදීපනීපාඨ 8416 පට්ඨානුද්දේස දීපනීපාඨ 8417 නමක්කාරටීකා 8418 මහාපණාමපාඨ 8419 ලක්ඛණාතෝ බුද්ධථෝමනාගාථා 8420 සුතවන්දනා 8421 කමලාඤ්ජලි 8422 ජිනාලඞ්කාර 8423 පජ්ජමධු 8424 බුද්ධගුණගාථාවලී 8425 චූළගන්ථවංස 8427 සාසනවංස 8426 මහාවංස 8429 මොග්ගල්ලානබ්යාකරණං 8428 කච්චායනබ්යාකරණං 8430 සද්දනීතිප්පකරණං (පදමාලා) 8431 සද්දනීතිප්පකරණං (ධාතුමාලා) 8432 පදරූපසිද්ධි 8433 මොග්ගල්ලානපඤ්චිකා 8434 පයෝගසිද්ධිපාඨ 8435 වුත්තෝදයපාඨ 8436 අභිධානප්පදීපිකාපාඨ 8437 අභිධානප්පදීපිකාටීකා 8438 සුබෝධාලඞ්කාරපාඨ 8439 සුබෝධාලඞ්කාරටීකා 8440 බාලාවතාර ගණ්ඨිපදත්ථවිනිච්ඡයසාර 8446 කවිදප්පණනීති 8447 නීතිමඤ්ජරී 8445 ධම්මනීති 8444 මහාරහනීති 8441 ලෝකනීති 8442 සුත්තන්තනීති 8443 සූරස්සතිනීති 8450 චාණක්යනීති 8448 නරදක්ඛදීපනී 8449 චතුරාරක්ඛදීපනී 8451 රසවාහිනී 8452 සීමවිසෝධනීපාඨ 8453 වෙස්සන්තරගීති 8454 මොග්ගල්ලාන වුත්තිවිවරණපඤ්චිකා 8455 ථූපවංස 8456 දාඨාවංස 8457 ධාතුපාඨවිලාසිනියා 8458 ධාතුවංස 8459 හත්ථවනගල්ලවිහාරවංස 8460 ජිනචරිතය 8461 ජිනවංසදීපං 8462 තේලකටාහගාථා 8463 මිලිදටීකා 8464 පදමඤ්ජරී 8465 පදසාධනං 8466 සද්දබින්දුපකරණං 8467 කච්චායනධාතුමඤ්ජුසා 8468 සාමන්තකූටවණ්ණනා
2101 සීලක්ඛන්ධවග්ග පාළි 2102 මහාවග්ග පාළි (දීඝ) 2103 පාථිකවග්ග පාළි	2201 සීලක්ඛන්ධවග්ග අට්ඨකථා 2202 මහාවග්ග අට්ඨකථා (දීඝ) 2203 පාථිකවග්ග අට්ඨකථා	2301 සීලක්ඛන්ධවග්ග ටීකා 2302 මහාවග්ග ටීකා (දීඝ) 2303 පාථිකවග්ග ටීකා 2304 සීලක්ඛන්ධවග්ග-අභිනවටීකා-1 2305 සීලක්ඛන්ධවග්ග-අභිනවටීකා-2
3101 මූලපණ්ණාස පාළි 3102 මජ්ඣිමපණ්ණාස පාළි 3103 උපරිපණ්ණාස පාළි	3201 මූලපණ්ණාස අට්ඨකථා-1 3202 මූලපණ්ණාස අට්ඨකථා-2 3203 මජ්ඣිමපණ්ණාස අට්ඨකථා 3204 උපරිපණ්ණාස අට්ඨකථා	3301 මූලපණ්ණාස ටීකා 3302 මජ්ඣිමපණ්ණාස ටීකා 3303 උපරිපණ්ණාස ටීකා
4101 සගාථාවග්ග පාළි 4102 නිදානවග්ග පාළි 4103 ඛන්ධවග්ග පාළි 4104 සළායතනවග්ග පාළි 4105 මහාවග්ග පාළි (සංයුත්ත)	4201 සගාථාවග්ග අට්ඨකථා 4202 නිදානවග්ග අට්ඨකථා 4203 ඛන්ධවග්ග අට්ඨකථා 4204 සළායතනවග්ග අට්ඨකථා 4205 මහාවග්ග අට්ඨකථා (සංයුත්ත)	4301 සගාථාවග්ග ටීකා 4302 නිදානවග්ග ටීකා 4303 ඛන්ධවග්ග ටීකා 4304 සළායතනවග්ග ටීකා 4305 මහාවග්ග ටීකා (සංයුත්ත)
5101 එකකනිපාත පාළි 5102 දුකනිපාත පාළි 5103 තිකනිපාත පාළි 5104 චතුක්කනිපාත පාළි 5105 පඤ්චකනිපාත පාළි 5106 ඡක්කනිපාත පාළි 5107 සත්තකනිපාත පාළි 5108 අට්ඨකාදිනිපාත පාළි 5109 නවකනිපාත පාළි 5110 දසකනිපාත පාළි 5111 එකාදසකනිපාත පාළි	5201 එකකනිපාත අට්ඨකථා 5202 දුක-තික-චතුක්කනිපාත අට්ඨකථා 5203 පඤ්චක-ඡක්ක-සත්තකනිපාත අට්ඨකථා 5204 අට්ඨකාදිනිපාත අට්ඨකථා	5301 එකකනිපාත ටීකා 5302 දුක-තික-චතුක්කනිපාත ටීකා 5303 පඤ්චක-ඡක්ක-සත්තකනිපාත ටීකා 5304 අට්ඨකාදිනිපාත ටීකා
6101 ඛුද්දකපාඨ පාළි 6102 ධම්මපද පාළි 6103 උදාන පාළි 6104 ඉතිවුත්තක පාළි 6105 සුත්තනිපාත පාළි 6106 විමානවත්ථු පාළි 6107 පේතවත්ථු පාළි 6108 ථේරගාථා පාළි 6109 ථේරීගාථා පාළි 6110 අපදාන පාළි-1 6111 අපදාන පාළි-2 6112 බුද්ධවංස පාළි 6113 චරියාපිටක පාළි 6114 ජාතක පාළි-1 6115 ජාතක පාළි-2 6116 මහානිද්දේස පාළි 6117 චූළනිද්දේස පාළි 6118 පටිසම්භිදාමග්ග පාළි 6119 නෙත්තිප්පකරණ පාළි 6120 මිලින්දපඤ්හ පාළි 6121 පේටකෝපදේස පාළි	6201 ඛුද්දකපාඨ අට්ඨකථා 6202 ධම්මපද අට්ඨකථා-1 6203 ධම්මපද අට්ඨකථා-2 6204 උදාන අට්ඨකථා 6205 ඉතිවුත්තක අට්ඨකථා 6206 සුත්තනිපාත අට්ඨකථා-1 6207 සුත්තනිපාත අට්ඨකථා-2 6208 විමානවත්ථු අට්ඨකථා 6209 පේතවත්ථු අට්ඨකථා 6210 ථේරගාථා අට්ඨකථා-1 6211 ථේරගාථා අට්ඨකථා-2 6212 ථේරීගාථා අට්ඨකථා 6213 අපදාන අට්ඨකථා-1 6214 අපදාන අට්ඨකථා-2 6215 බුද්ධවංස අට්ඨකථා 6216 චරියාපිටක අට්ඨකථා 6217 ජාතක අට්ඨකථා-1 6218 ජාතක අට්ඨකථා-2 6219 ජාතක අට්ඨකථා-3 6220 ජාතක අට්ඨකථා-4 6221 ජාතක අට්ඨකථා-5 6222 ජාතක අට්ඨකථා-6 6223 ජාතක අට්ඨකථා-7 6224 මහානිද්දේස අට්ඨකථා 6225 චූළනිද්දේස අට්ඨකථා 6226 පටිසම්භිදාමග්ග අට්ඨකථා-1 6227 පටිසම්භිදාමග්ග අට්ඨකථා-2 6228 නෙත්තිප්පකරණ අට්ඨකථා	6301 නෙත්තිප්පකරණ ටීකා 6302 නෙත්තිවිභාවිනී
7101 ධම්මසංගණී පාළි 7102 විභඞ්ග පාළි 7103 ධාතුකථා පාළි 7104 පුග්ගලපඤ්ඤත්ති පාළි 7105 කථාවත්ථු පාළි 7106 යමක පාළි-1 7107 යමක පාළි-2 7108 යමක පාළි-3 7109 පට්ඨාන පාළි-1 7110 පට්ඨාන පාළි-2 7111 පට්ඨාන පාළි-3 7112 පට්ඨාන පාළි-4 7113 පට්ඨාන පාළි-5	7201 ධම්මසංගණි අට්ඨකථා 7202 සම්මෝහවිනෝදනී අට්ඨකථා 7203 පඤ්චපකරණ අට්ඨකථා	7301 ධම්මසංගණී-මූලටීකා 7302 විභඞ්ග-මූලටීකා 7303 පඤ්චපකරණ-මූලටීකා 7304 ධම්මසංගණී-අනුටීකා 7305 පඤ්චපකරණ-අනුටීකා 7306 අභිධම්මාවතාරෝ-නාමරූපපරිච්ඡේදෝ 7307 අභිධම්මත්ථසංගහෝ 7308 අභිධම්මාවතාර-පුරාණටීකා 7309 අභිධම්මමාතිකාපාළි

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1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Vinaya) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Pārājikakaṇḍa Aṭṭhakathā-1 1202 Pārājikakaṇḍa Aṭṭhakathā-2 1203 Pācittiya Aṭṭhakathā 1204 Mahāvagga Aṭṭhakathā (Vinaya) 1205 Cūḷavagga Aṭṭhakathā 1206 Parivāra Aṭṭhakathā	1301 Sāratthadīpanī Ṭīkā-1 1302 Sāratthadīpanī Ṭīkā-2 1303 Sāratthadīpanī Ṭīkā-3	1401 Dvemātikāpāḷi 1402 Vinayasaṅgaha Aṭṭhakathā 1403 Vajirabuddhi Ṭīkā 1404 Vimativinodanī Ṭīkā-1 1405 Vimativinodanī Ṭīkā-2 1406 Vinayālaṅkāra Ṭīkā-1 1407 Vinayālaṅkāra Ṭīkā-2 1408 Kaṅkhāvitaraṇīpurāṇa Ṭīkā 1409 Vinayavinicchaya-uttaravinicchaya 1410 Vinayavinicchaya Ṭīkā-1 1411 Vinayavinicchaya Ṭīkā-2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Visuddhimagga-1 8402 Visuddhimagga-2 8403 Visuddhimagga-mahāṭīkā-1 8404 Visuddhimagga-mahāṭīkā-2 8405 Visuddhimagga nidānakathā 8406 Dīghanikāya (pu-vi) 8407 Majjhimanikāya (pu-vi) 8408 Saṃyuttanikāya (pu-vi) 8409 Aṅguttaranikāya (pu-vi) 8410 Vinayapiṭaka (pu-vi) 8411 Abhidhammapiṭaka (pu-vi) 8412 Aṭṭhakathā (pu-vi) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Namakkāraṭīkā 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8427 Sāsanavaṃsa 8426 Mahāvaṃsa 8429 Moggallānabyākaraṇaṃ 8428 Kaccāyanabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Abhidhānappadīpikāṭīkā 8438 Subodhālaṅkārapāṭha 8439 Subodhālaṅkāraṭīkā 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8446 Kavidappaṇanīti 8447 Nītimañjarī 8445 Dhammanīti 8444 Mahārahanīti 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8450 Cāṇakyanīti 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Milidaṭīkā 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Dīgha) 2103 Pāthikavagga Pāḷi	2201 Sīlakkhandhavagga Aṭṭhakathā 2202 Mahāvagga Aṭṭhakathā (Dīgha) 2203 Pāthikavagga Aṭṭhakathā	2301 Sīlakkhandhavagga Ṭīkā 2302 Mahāvagga Ṭīkā (Dīgha) 2303 Pāthikavagga Ṭīkā 2304 Sīlakkhandhavagga-abhinavaṭīkā-1 2305 Sīlakkhandhavagga-abhinavaṭīkā-2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Mūlapaṇṇāsa Aṭṭhakathā-1 3202 Mūlapaṇṇāsa Aṭṭhakathā-2 3203 Majjhimapaṇṇāsa Aṭṭhakathā 3204 Uparipaṇṇāsa Aṭṭhakathā	3301 Mūlapaṇṇāsa Ṭīkā 3302 Majjhimapaṇṇāsa Ṭīkā 3303 Uparipaṇṇāsa Ṭīkā
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Saṃyutta)	4201 Sagāthāvagga Aṭṭhakathā 4202 Nidānavagga Aṭṭhakathā 4203 Khandhavagga Aṭṭhakathā 4204 Saḷāyatanavagga Aṭṭhakathā 4205 Mahāvagga Aṭṭhakathā (Saṃyutta)	4301 Sagāthāvagga Ṭīkā 4302 Nidānavagga Ṭīkā 4303 Khandhavagga Ṭīkā 4304 Saḷāyatanavagga Ṭīkā 4305 Mahāvagga Ṭīkā (Saṃyutta)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Ekakanipāta Aṭṭhakathā 5202 Duka-tika-catukkanipāta Aṭṭhakathā 5203 Pañcaka-chakka-sattakanipāta Aṭṭhakathā 5204 Aṭṭhakādinipāta Aṭṭhakathā	5301 Ekakanipāta Ṭīkā 5302 Duka-tika-catukkanipāta Ṭīkā 5303 Pañcaka-chakka-sattakanipāta Ṭīkā 5304 Aṭṭhakādinipāta Ṭīkā
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi-1 6111 Apadāna Pāḷi-2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi-1 6115 Jātaka Pāḷi-2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Khuddakapāṭha Aṭṭhakathā 6202 Dhammapada Aṭṭhakathā-1 6203 Dhammapada Aṭṭhakathā-2 6204 Udāna Aṭṭhakathā 6205 Itivuttaka Aṭṭhakathā 6206 Suttanipāta Aṭṭhakathā-1 6207 Suttanipāta Aṭṭhakathā-2 6208 Vimānavatthu Aṭṭhakathā 6209 Petavatthu Aṭṭhakathā 6210 Theragāthā Aṭṭhakathā-1 6211 Theragāthā Aṭṭhakathā-2 6212 Therīgāthā Aṭṭhakathā 6213 Apadāna Aṭṭhakathā-1 6214 Apadāna Aṭṭhakathā-2 6215 Buddhavaṃsa Aṭṭhakathā 6216 Cariyāpiṭaka Aṭṭhakathā 6217 Jātaka Aṭṭhakathā-1 6218 Jātaka Aṭṭhakathā-2 6219 Jātaka Aṭṭhakathā-3 6220 Jātaka Aṭṭhakathā-4 6221 Jātaka Aṭṭhakathā-5 6222 Jātaka Aṭṭhakathā-6 6223 Jātaka Aṭṭhakathā-7 6224 Mahāniddesa Aṭṭhakathā 6225 Cūḷaniddesa Aṭṭhakathā 6226 Paṭisambhidāmagga Aṭṭhakathā-1 6227 Paṭisambhidāmagga Aṭṭhakathā-2 6228 Nettippakaraṇa Aṭṭhakathā	6301 Nettippakaraṇa Ṭīkā 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi-1 7107 Yamaka Pāḷi-2 7108 Yamaka Pāḷi-3 7109 Paṭṭhāna Pāḷi-1 7110 Paṭṭhāna Pāḷi-2 7111 Paṭṭhāna Pāḷi-3 7112 Paṭṭhāna Pāḷi-4 7113 Paṭṭhāna Pāḷi-5	7201 Dhammasaṅgaṇi Aṭṭhakathā 7202 Sammohavinodanī Aṭṭhakathā 7203 Pañcapakaraṇa Aṭṭhakathā	7301 Dhammasaṅgaṇī-mūlaṭīkā 7302 Vibhaṅga-mūlaṭīkā 7303 Pañcapakaraṇa-mūlaṭīkā 7304 Dhammasaṅgaṇī-anuṭīkā 7305 Pañcapakaraṇa-anuṭīkā 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Abhidhammāvatāra-purāṇaṭīkā 7309 Abhidhammamātikāpāḷi

แบบไทย
บาลีแคน	ข้อคิดเห็น	คำอธิบายย่อย	อื่น
1101 ปาราชิกปาฬิ 1102 ปาจิตติยปาฬิ 1103 มหาวคฺคปาฬิ (วินัย) 1104 จูฬวคฺคปาฬิ 1105 ปริวารปาฬิ	1201 ปาราชิกกณฺฑอฏฺฐกถา-๑ 1202 ปาราชิกกณฺฑอฏฺฐกถา-๒ 1203 ปาจิตฺติยอฏฺฐกถา 1204 มหาวคฺคอฏฺฐกถา (วินัย) 1205 จูฬวคฺคอฏฺฐกถา 1206 ปริวารอฏฺฐกถา	1301 สารตฺถทีปนีฏีกา-๑ 1302 สารตฺถทีปนีฏีกา-๒ 1303 สารตฺถทีปนีฏีกา-๓	1401 ทเวมาติกาปาฬิ 1402 วินยสํคหอฏฺฐกถา 1403 วชิรพุทฺธิฏีกา 1404 วิมติวิโนทนีฏีกา-๑ 1405 วิมติวิโนทนีฏีกา-๒ 1406 วินยาลงฺการฏีกา-๑ 1407 วินยาลงฺการฏีกา-๒ 1408 กงฺขาวิตรณีปุราณฏีกา 1409 วินยวินิจฉย-อุตฺตรวินิจฉย 1410 วินยวินิจฉยฏีกา-๑ 1411 วินยวินิจฉยฏีกา-๒ 1412 ปาจิตฺยาทิโยชนาปาฬิ 1413 ขุทฺทสิกฺขา-มูลสิกฺขา 8401 วิสุทฺธิมคฺค-๑ 8402 วิสุทฺธิมคฺค-๒ 8403 วิสุทฺธิมคฺค-มหาฏีกา-๑ 8404 วิสุทฺธิมคฺค-มหาฏีกา-๒ 8405 วิสุทฺธิมคฺค-นิทานกถา 8406 ทีฆนิกาย (ปุ-วิ) 8407 มชฺฌิมนิกาย (ปุ-วิ) 8408 สํยุตฺตนิกาย (ปุ-วิ) 8409 องฺคุตฺตรนิกาย (ปุ-วิ) 8410 วินยปิฎก (ปุ-วิ) 8411 อภิธมฺมปิฎก (ปุ-วิ) 8412 อฏฺฐกถา (ปุ-วิ) 8413 นิรุตฺติทีปนี 8414 ปรมตฺถทีปนี สงฺคหมหาฏีกาปาฐ 8415 อนุทีปนีปาฐ 8416 ปฎฺฐานุทฺเทสทีปนีปาฐ 8417 นมกฺการฏีกา 8418 มหาปณามปาฐ 8419 ลกฺขณาโต พุทฺธโถมนาคาถา 8420 สุตวทน 8421 กมลาญฺชลิ 8422 ชินาลงฺการ 8423 ปชฺชมธุ 8424 พุทฺธคุณคาถาวลี 8425 จูฬคนฺถวํส 8427 สาสนวํส 8426 มหาวํส 8429 โมคฺคลฺลานพฺยากรณํ 8428 กจฺจายนพฺยากรณํ 8430 สทฺทานีติปฺปกรณํ (ปทมาลา) 8431 สทฺทานีติปฺปกรณํ (ธาตุมาลา) 8432 ปทรูปสิทฺธิ 8433 โมคคฺลานปญฺจิกา 8434 ปโยคสิทฺธิปาฐ 8435 วุตฺโตทยปาฐ 8436 อภิธานปฺปทีปิกาปาฐ 8437 อภิธานปฺปทีปิกาฏีกา 8438 สุโพธาลงฺการปาฐ 8439 สุโพธาลงฺการฏีกา 8440 พาลาวตาร คณฺฐิปทตฺถวินิจฺฉยสาร 8446 กวิทปฺปณนีติ 8447 นีติมญฺชรี 8445 ธมฺมนีติ 8444 มหารหนีติ 8441 โลกนีติ 8442 สุตฺตนฺตนีติ 8443 สูรสฺสตินีติ 8450 จาณกฺยนีติ 8448 นรทกฺขทีปนี 8449 จตุราวรกฺขทีปนี 8451 รสวาหินี 8452 สีมวิโสธนีปาฐ 8453 เวสฺสนฺตรคีติ 8454 โมคฺคลฺลาน วุตฺติวิวรณปญฺจิกา 8455 ถูปวํส 8456 ทาฐาวํส 8457 ธาตุปาฐวิลาสินิยา 8458 ธาตุวํส 8459 หตฺถวนคัลลวิหารวํส 8460 ชนจริตย 8461 ชนวํสทีปํ 8462 เตลกฏาหคาถา 8463 มิลิทฏีกา 8464 ปทมญฺชรี 8465 ปทสาธนํ 8466 สทฺทพินฺทุปกรณํ 8467 กจฺจายนธาตุมญฺชุสา 8468 สามนฺตกูฏวณฺณนา
2101 สีลกฺขนฺธวคฺคปาฬิ 2102 มหาวคฺคปาฬิ (ทีฆ) 2103 ปาถิกวคฺคปาฬิ	2201 สีลกฺขนฺธวคฺคอฏฺฐกถา 2202 มหาวคฺคอฏฺฐกถา (ทีฆ) 2203 ปาถิกวคฺคอฏฺฐกถา	2301 สีลกฺขนฺธวคฺคฏีกา 2302 มหาวคฺคฏีกา (ทีฆ) 2303 ปาถิกวคฺคฏีกา 2304 สีลกฺขนฺธวคฺค-อภินวฏีกา-๑ 2305 สีลกฺขนฺธวคฺค-อภินวฏีกา-๒
3101 มูลปณฺณาสปาฬิ 3102 มชฺฌิมปณฺณาสปาฬิ 3103 อุปริปณฺณาสปาฬิ	3201 มูลปณฺณาสอฏฺฐกถา-๑ 3202 มูลปณฺณาสอฏฺฐกถา-๒ 3203 มชฺฌิมปณฺณาสอฏฺฐกถา 3204 อุปริปณฺณาสอฏฺฐกถา	3301 มูลปณฺณาสฏีกา 3302 มชฺฌิมปณฺณาสฏีกา 3303 อุปริปณฺณาสฏีกา
4101 สคาถาวคฺคปาฬิ 4102 นิทานวคฺคปาฬิ 4103 ขนฺธวคฺคปาฬิ 4104 สฬายตนวคฺคปาฬิ 4105 มหาวคฺคปาฬิ (สํยุตฺต)	4201 สคาถาวคฺคอฏฺฐกถา 4202 นิทานวคฺคอฏฺฐกถา 4203 ขนฺธวคฺคอฏฺฐกถา 4204 สฬายตนวคฺคอฏฺฐกถา 4205 มหาวคฺคอฏฺฐกถา (สํยุตฺต)	4301 สคาถาวคฺคฏีกา 4302 นิทานวคฺคฏีกา 4303 ขนฺธวคฺคฏีกา 4304 สฬายตนวคฺคฏีกา 4305 มหาวคฺคฏีกา (สํยุตฺต)
5101 เอกกนิปาตปาฬิ 5102 ทุกนิปาตปาฬิ 5103 ติกนิปาตปาฬิ 5104 จตุกฺกนิปาตปาฬิ 5105 ปญฺจกนิปาตปาฬิ 5106 ฉกฺกนิปาตปาฬิ 5107 สตฺตกนิปาตปาฬิ 5108 อฏฺฐกาทินิปาตปาฬิ 5109 นวกนิปาตปาฬิ 5110 ทสกนิปาตปาฬิ 5111 เอกาทสกนิปาตปาฬิ	5201 เอกกนิปาตอฏฺฐกถา 5202 ทุก-ติก-จตุกฺกนิปาตอฏฺฐกถา 5203 ปญฺจก-ฉกฺก-สตฺตกนิปาตอฏฺฐกถา 5204 อฏฺฐกาทินิปาตอฏฺฐกถา	5301 เอกกนิปาตฏีกา 5302 ทุก-ติก-จตุกฺกนิปาตฏีกา 5303 ปญฺจก-ฉกฺก-สตฺตกนิปาตฏีกา 5304 อฏฺฐกาทินิปาตฏีกา
6101 ขุทฺทกปาฐปาฬิ 6102 ธมฺมปทปาฬิ 6103 อุทานปาฬิ 6104 อิติวุตฺตกปาฬิ 6105 สุตฺตนิบาตปาฬิ 6106 วิมานวตฺถุปาฬิ 6107 เปตวตฺถุปาฬิ 6108 เถรคาถาปาฬิ 6109 เถรีคาถาปาฬิ 6110 อปทานปาฬิ-๑ 6111 อปทานปาฬิ-๒ 6112 พุทธวงฺสปาฬิ 6113 จริยาปิฏกปาฬิ 6114 ชาตกปาฬิ-๑ 6115 ชาตกปาฬิ-๒ 6116 มหานิทฺเทสปาฬิ 6117 จูฬนิทฺเทสปาฬิ 6118 ปฏิสมฺภิทามคฺคปาฬิ 6119 เนตฺติปฺปกฺรณปาฬิ 6120 มิลินฺทปญฺหาปาฬิ 6121 เปฏโกปเทสปาฬิ	6201 ขุทฺทกปาฐอฏฺฐกถา 6202 ธมฺมปทอฏฺฐกถา-๑ 6203 ธมฺมปทอฏฺฐกถา-๒ 6204 อุทานอฏฺฐกถา 6205 อิติวุตฺตกอฏฺฐกถา 6206 สุตฺตนิบาตอฏฺฐกถา-๑ 6207 สุตฺตนิบาตอฏฺฐกถา-๒ 6208 วิมานวตฺถุอฏฺฐกถา 6209 เปตวตฺถุอฏฺฐกถา 6210 เถรคาถาอฏฺฐกถา-๑ 6211 เถรคาถาอฏฺฐกถา-๒ 6212 เถรีคาถาอฏฺฐกถา 6213 อปทานอฏฺฐกถา-๑ 6214 อปทานอฏฺฐกถา-๒ 6215 พุทธวงฺสอฏฺฐกถา 6216 จริยาปิฏกอฏฺฐกถา 6217 ชาตกอฏฺฐกถา-๑ 6218 ชาตกอฏฺฐกถา-๒ 6219 ชาตกอฏฺฐกถา-๓ 6220 ชาตกอฏฺฐกถา-๔ 6221 ชาตกอฏฺฐกถา-๕ 6222 ชาตกอฏฺฐกถา-๖ 6223 ชาตกอฏฺฐกถา-๗ 6224 มหานิทฺเทสอฏฺฐกถา 6225 จูฬนิทฺเทสอฏฺฐกถา 6226 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๑ 6227 ปฏิสมฺภิทามคฺคอฏฺฐกถา-๒ 6228 เนตฺติปฺปกฺรณอฏฺฐกถา	6301 เนตฺติปฺปกฺรณฏีกา 6302 เนตฺติวิภาวินี
7101 ธมฺมสงฺคณีปาฬิ 7102 วิภงฺคปาฬิ 7103 ธาตุกถาปาฬิ 7104 ปุคฺคลปญฺญตฺติปาฬิ 7105 กถาวตฺถุปาฬิ 7106 ยมกปาฬิ-๑ 7107 ยมกปาฬิ-๒ 7108 ยมกปาฬิ-๓ 7109 ปฎฺฐานปาฬิ-๑ 7110 ปฎฺฐานปาฬิ-๒ 7111 ปฎฺฐานปาฬิ-๓ 7112 ปฎฺฐานปาฬิ-๔ 7113 ปฎฺฐานปาฬิ-๕	7201 ธมฺมสงฺคณิอฏฺฐกถา 7202 สมฺโมหวินิทนีอฏฺฐกถา 7203 ปญฺจปกรณอฏฺฐกถา	7301 ธมฺมสงฺคณีมูลฏีกา 7302 วิภงฺคมูลฏีกา 7303 ปญฺจปกรณมูลฏีกา 7304 ธมฺมสงฺคณีอนุฏีกา 7305 ปญฺจปกรณอนุฏีกา 7306 อภิธมฺมาวตาโร-นามรูปปริจฺเฉโท 7307 อภิธมฺมตฺถสงฺคโห 7308 อภิธมฺมาวตาร-ปุราณฏีกา 7309 อภิธมฺมมาติกาปาฬิ

བོད་མི
པཱ་ལི་གསུང་རབ།	འགྲེལ་བཤད།	འགྲེལ་བཤད་ཕྲན།	གཞན།
1101 ཕ་ར་ཇི་ཀ་པཱ་ལི། 1102 པཱ་ཙི་ཏི་ཡ་པཱ་ལི། 1103 མ་ཧཱ་ཝག་ག་པཱ་ལི། (ཝི་ན་ཡ) 1104 ཙཱུ་ལ་ཝག་ག་པཱ་ལི། 1105 པ་རི་ཝཱ་ར་པཱ་ལི།	1201 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༡ 1202 ཕ་ར་ཇི་ཀ་ཀཎྜ་ཨཊྛ་ཀ་ཐཱ-༢ 1203 པཱ་ཙི་ཏི་ཡ་ཨཊྛ་ཀ་ཐཱ། 1204 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (ཝི་ན་ཡ) 1205 ཙཱུ་ལ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 1206 པ་རི་ཝཱ་ར་ཨཊྛ་ཀ་ཐཱ།	1301 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༡ 1302 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༢ 1303 སཱ་རཏྠ་དཱི་པ་ནཱི་ཊཱི་ཀཱ-༣	1401 དྭེ་མཱ་ཏི་ཀཱ་པཱ་ལི། 1402 ཝི་ན་ཡ་སངྒ་ཧ་ཨཊྛ་ཀ་ཐཱ། 1403 ཝ་ཇི་ར་བུད་དྷི་ཊཱི་ཀཱ། 1404 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༡ 1405 ཝི་མ་ཏི་ཝི་ནོ་ད་ནཱི་ཊཱི་ཀཱ-༢ 1406 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༡ 1407 ཝི་ན་ཡཱ་ལངྐཱ་ར་ཊཱི་ཀཱ-༢ 1408 ཀངྑཱ་ཝི་ཏ་ར་ཎཱི་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 1409 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཨུ་ཏྟ་ར་ཝི་ནི་ཙ་ཡ། 1410 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༡ 1411 ཝི་ན་ཡ་ཝི་ནི་ཙ་ཡ་ཊཱི་ཀཱ-༢ 1412 པཱ་ཙི་ཏྱཱ་དི་ཡོ་ཇ་ནཱ་པཱ་ལི། 1413 ཁུད་ད་སིཀྑཱ་མཱུ་ལ་སིཀྑཱ། 8401 ཝི་སུད་དྷི་མགྒ-༡ 8402 ཝི་སུད་དྷི་མགྒ-༢ 8403 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༡ 8404 ཝི་སུད་དྷི་མགྒ་མ་ཧཱ་ཊཱི་ཀཱ-༢ 8405 ཝི་སུད་དྷི་མགྒ་ནི་དཱ་ན་ཀ་ཐཱ། 8406 དཱི་གྷ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8407 མཛྷི་མ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8408 སཾ་ཡུཏྟ་ནི་ཀཱ་ཡ། (པུ་ཝི) 8409 ཨངྒུ་ཏྟ་ར་ནི་ཀཱ་ཡ། (པུ་ཝི) 8410 ཝི་ན་ཡ་པི་ཊ་ཀ། (པུ་ཝི) 8411 ཨ་བྷི་དྷམྨ་པི་ཊ་ཀ། (པུ་ཝི) 8412 ཨཊྛ་ཀ་ཐཱ། (པུ་ཝི) 8413 ནི་རུཏྟི་དཱི་པ་ནཱི། 8414 པ་ར་མཏྠ་དཱི་པ་ནཱི་སངྒ་ཧ་མ་ཧཱ་ཊཱི་ཀཱ་པཱ་ཋ། 8415 ཨ་ནུ་དཱི་པ་ནཱི་པཱ་ཋ། 8416 པཊྛཱ་ནུདྡེ་ས་དཱི་པ་ནཱི་པཱ་ཋ། 8417 ན་མཀྐཱ་ར་ཊཱི་ཀཱ། 8418 མ་ཧཱ་པ་ཎཱ་མ་པཱ་ཋ། 8419 ལཀྑ་ཎཱ་ཏོ་བུདྡྷ་ཐོ་མ་ནཱ་གཱ་ཐཱ། 8420 སུ་ཏ་ཝནྡ་ནཱ། 8421 ཀ་མ་ལཱཉྫ་ལི། 8422 ཇི་ནཱ་ལངྐཱ་ར། 8423 པཛྫ་མ་དྷུ། 8424 བུདྡྷ་གུ་ཎ་གཱ་ཐཱ་ཝ་ལཱི། 8425 ཙཱུ་ལ་གནྠ་ཝཾ་ས། 8427 སཱ་ས་ན་ཝཾ་ས། 8426 མ་ཧཱ་ཝཾ་ས། 8429 མོགྒ་ལླཱ་ན་བྱཱ་ཀ་ར་ཎཾ། 8428 ཀཙྩཱ་ཡ་ན་བྱཱ་ཀ་ར་ཎཾ། 8430 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (པ་ད་མཱ་ལཱ) 8431 སདྡ་ནཱི་ཏི་པྤ་ཀ་ར་ཎཾ། (དྷཱ་ཏུ་མཱ་ལཱ) 8432 པ་ད་རཱུ་པ་སིད་དྷི། 8433 མོ་ག་ལླཱ་ན་པཉྩ་ཀཱ། 8434 པ་ཡོ་ག་སིད་དྷི་པཱ་ཋ། 8435 བུཏྟོ་ད་ཡ་པཱ་ཋ། 8436 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་པཱ་ཋ། 8437 ཨ་བྷི་དྷཱ་ན་པྤ་དཱི་པི་ཀཱ་ཊཱི་ཀཱ། 8438 སུ་བོ་དྷཱ་ལངྐཱ་ར་པཱ་ཋ། 8439 སུ་བོ་དྷཱ་ལངྐཱ་ར་ཊཱི་ཀཱ། 8440 བཱ་ལཱ་ཝ་ཏཱ་ར་གཎྛི་པ་དཏྠ་ཝི་ནི་ཙ་ཡ་སཱ་ར། 8446 ཀ་ཝི་དཔྤ་ཎ་ནཱི་ཏི། 8447 ནཱི་ཏི་མཉྫ་རཱི། 8445 དྷམྨ་ནཱི་ཏི། 8444 མ་ཧཱ་ར་ཧ་ནཱི་ཏི། 8441 ལོ་ཀ་ནཱི་ཏི། 8442 སུཏྟནྟ་ནཱ་ཏི། 8443 སཱུ་རསྶ་ཏི་ནཱི་ཏི། 8450 ཙཱ་ཎཀྱ་ནཱི་ཏི། 8448 ན་ར་དཀྑ་དཱི་པ་ནཱི། 8449 ཙ་ཏུ་རཱ་རཀྑ་དཱི་པ་ནཱི། 8451 ར་ས་ཝཱ་ཧི་ནཱི། 8452 སཱི་མ་ཝི་སོ་ད་ནཱི་པཱ་ཋ། 8453 ཝེསྶནྟ་ར་གཱི་ཏི། 8454 མོགྒ་ལླཱ་ན་བུཏྟི་ཝི་ཝ་ར་ཎ་པཉྩ་ཀཱ། 8455 ཐཱུ་པ་ཝཾ་ས། 8456 དཱ་ཊྷཱ་ཝཾ་ས། 8457 དྷཱ་ཏུ་པཱ་ཋ་ཝི་ལཱ་སི་ནི་ཡཱ། 8458 དྷཱ་ཏུ་ཝཾ་ས། 8459 ཧཏྠ་ཝ་ན་གལླ་ཝི་ཧཱ་ར་ཝཾ་ས། 8460 ཇི་ན་ཙ་རི་ཏ་ཡ། 8461 ཇི་ན་ཝཾ་ས་དཱི་པཾ། 8462 ཏེ་ལ་ཀ་ཊཱ་ཧ་གཱ་ཐཱ། 8463 མི་ལི་ད་ཊཱི་ཀཱ། 8464 པ་ད་མཉྫ་རཱི། 8465 པ་ད་སཱ་ད་ནཾ། 8466 སདྡ་བིནྡུ་པ་ཀ་ར་ཎཾ། 8467 ཀཙྩཱ་ཡ་ན་དྷཱ་ཏུ་མཉྫུ་སཱ། 8468 སཱ་མནྟ་ཀཱུ་ཊ་ཝཎྞ་ནཱ།
2101 སཱི་ལཀྑནྡྷ་ཝག་ག་པཱ་ལི། 2102 མ་ཧཱ་ཝག་ག་པཱ་ལི། (དཱི་གྷ) 2103 པཱ་ཐི་ཀ་ཝག་ག་པཱ་ལི།	2201 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 2202 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (དཱི་གྷ) 2203 པཱ་ཐི་ཀ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ།	2301 སཱི་ལཀྑནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 2302 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (དཱི་གྷ) 2303 པཱ་ཐི་ཀ་ཝག་ག་ཊཱི་ཀཱ། 2304 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༡ 2305 སཱི་ལཀྑནྡྷ་ཝག་ག་ཨ་བྷི་ན་ཝ་ཊཱི་ཀཱ-༢
3101 མཱུ་ལ་པཎྞཱ་ས་པཱ་ལི། 3102 མཛྷི་མ་པཎྞཱ་ས་པཱ་ལི། 3103 ཨུ་པ་རི་པཎྞཱ་ས་པཱ་ལི།	3201 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༡ 3202 མཱུ་ལ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ-༢ 3203 མཛྷི་མ་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ། 3204 ཨུ་པ་རི་པཎྞཱ་ས་ཨཊྛ་ཀ་ཐཱ།	3301 མཱུ་ལ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3302 མཛྷི་མ་པཎྞཱ་ས་ཊཱི་ཀཱ། 3303 ཨུ་པ་རི་པཎྞཱ་ས་ཊཱི་ཀཱ།
4101 ས་གཱ་ཐཱ་ཝག་ག་པཱ་ལི། 4102 ནི་དཱ་ན་ཝག་ག་པཱ་ལི། 4103 ཁནྡྷ་ཝག་ག་པཱ་ལི། 4104 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་པཱ་ལི། 4105 མ་ཧཱ་ཝག་ག་པཱ་ལི། (སཾ་ཡུཏྟ)	4201 ས་གཱ་ཐཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4202 ནི་དཱ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4203 ཁནྡྷ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4204 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། 4205 མ་ཧཱ་ཝག་ག་ཨཊྛ་ཀ་ཐཱ། (སཾ་ཡུཏྟ)	4301 ས་གཱ་ཐཱ་ཝག་ག་ཊཱི་ཀཱ། 4302 ནི་དཱ་ན་ཝག་ག་ཊཱི་ཀཱ། 4303 ཁནྡྷ་ཝག་ག་ཊཱི་ཀཱ། 4304 ས་ལཱ་ཡ་ཏ་ན་ཝག་ག་ཊཱི་ཀཱ། 4305 མ་ཧཱ་ཝག་ག་ཊཱི་ཀཱ། (སཾ་ཡུཏྟ)
5101 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5102 དུ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5103 ཏི་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5104 ཙ་ཏུཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5105 པཉྩ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5106 ཆཀྐ་ནི་པཱ་ཏ་པཱ་ལི། 5107 སཏྟ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5108 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་པཱ་ལི། 5109 ན་ཝ་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5110 ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི། 5111 ཨེ་ཀཱ་ད་ས་ཀ་ནི་པཱ་ཏ་པཱ་ལི།	5201 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5202 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5203 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ། 5204 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ།	5301 ཨེ་ཀ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5302 དུ་ཀ་ཏི་ཀ་ཙ་ཏུཀྐ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5303 པཉྩ་ཀ་ཆཀྐ་སཏྟ་ཀ་ནི་པཱ་ཏ་ཊཱི་ཀཱ། 5304 ཨཊྛ་ཀཱ་དི་ནི་པཱ་ཏ་ཊཱི་ཀཱ།
6101 ཁུད་ད་ཀ་པཱ་ཋ་པཱ་ལི། 6102 དྷམྨ་པ་ད་པཱ་ལི། 6103 ཨུ་དཱ་ན་པཱ་ལི། 6104 ཨི་ཏི་ཝུཏྟ་ཀ་པཱ་ལི། 6105 སུཏྟ་ནི་པཱ་ཏ་པཱ་ལི། 6106 ཝི་མཱ་ན་ཝཏྠུ་པཱ་ལི། 6107 པེ་ཏ་ཝཏྠུ་པཱ་ལི། 6108 ཐེ་ར་གཱ་ཐཱ་པཱ་ལི། 6109 ཐེ་རཱི་གཱ་ཐཱ་པཱ་ལི། 6110 ཨ་པ་དཱ་ན་པཱ་ལི-༡ 6111 ཨ་པ་དཱ་ན་པཱ་ལི-༢ 6112 བུདྡྷ་ཝཾ་ས་པཱ་ལི། 6113 ཙ་རི་ཡཱ་པི་ཊ་ཀ་པཱ་ལི། 6114 ཛཱ་ཏ་ཀ་པཱ་ལི-༡ 6115 ཛཱ་ཏ་ཀ་པཱ་ལི-༢ 6116 མ་ཧཱ་ནི་དྡེ་ས་པཱ་ལི། 6117 ཙཱུ་ལ་ནི་དྡེ་ས་པཱ་ལི། 6118 པ་ཊི་སམ་བྷི་དཱ་མགྒ་པཱ་ལི། 6119 ནེཏྟི་པྤ་ཀ་ར་ཎ་པཱ་ལི། 6120 མི་ལིནྡ་པཉྷ་པཱ་ལི། 6121 པེ་ཊ་ཀོ་པ་དེ་ས་པཱ་ལི།	6201 ཁུད་ད་ཀ་པཱ་ཋ་ཨཊྛ་ཀ་ཐཱ། 6202 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༡ 6203 དྷམྨ་པ་ད་ཨཊྛ་ཀ་ཐཱ-༢ 6204 ཨུ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ། 6205 ཨི་ཏི་ཝུཏྟ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6206 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༡ 6207 སུཏྟ་ནི་པཱ་ཏ་ཨཊྛ་ཀ་ཐཱ-༢ 6208 ཝི་མཱ་ན་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6209 པེ་ཏ་ཝཏྠུ་ཨཊྛ་ཀ་ཐཱ། 6210 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༡ 6211 ཐེ་ར་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ-༢ 6212 ཐེ་རཱི་གཱ་ཐཱ་ཨཊྛ་ཀ་ཐཱ། 6213 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༡ 6214 ཨ་པ་དཱ་ན་ཨཊྛ་ཀ་ཐཱ-༢ 6215 བུདྡྷ་ཝཾ་ས་ཨཊྛ་ཀ་ཐཱ། 6216 ཙ་རི་ཡཱ་པི་ཊ་ཀ་ཨཊྛ་ཀ་ཐཱ། 6217 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༡ 6218 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༢ 6219 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༣ 6220 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༤ 6221 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༥ 6222 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༦ 6223 ཛཱ་ཏ་ཀ་ཨཊྛ་ཀ་ཐཱ-༧ 6224 མ་ཧཱ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6225 ཙཱུ་ལ་ནི་དྡེ་ས་ཨཊྛ་ཀ་ཐཱ། 6226 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༡ 6227 པ་ཊི་སམ་བྷི་དཱ་མགྒ་ཨཊྛ་ཀ་ཐཱ-༢ 6228 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	6301 ནེཏྟི་པྤ་ཀ་ར་ཎ་ཊཱི་ཀཱ། 6302 ནེཏྟི་ཝི་བྷཱི་ནཱི།
7101 དྷམྨ་སངྒ་ཎཱི་པཱ་ལི། 7102 ཝི་བྷངྒ་པཱ་ལི། 7103 དྷཱ་ཏུ་ཀ་ཐཱ་པཱ་ལི། 7104 པུགྒ་ལ་པཉྙཏྟི་པཱ་ལི། 7105 ཀ་ཐཱ་ཝཏྠུ་པཱ་ལི། 7106 ཡ་མ་ཀ་པཱ་ལི-༡ 7107 ཡ་མ་ཀ་པཱ་ལི-༢ 7108 ཡ་མ་ཀ་པཱ་ལི-༣ 7109 པཊྛཱ་ན་པཱ་ལི-༡ 7110 པཊྛཱ་ན་པཱ་ལི-༢ 7111 པཊྛཱ་ན་པཱ་ལི-༣ 7112 པཊྛཱ་ན་པཱ་ལི-༤ 7113 པཊྛཱ་ན་པཱ་ལི-༥	7201 དྷམྨ་སངྒ་ཎི་ཨཊྛ་ཀ་ཐཱ། 7202 སམྨོ་ཧ་ཝི་ནོ་ད་ནཱི་ཨཊྛ་ཀ་ཐཱ། 7203 པཉྩ་པ་ཀ་ར་ཎ་ཨཊྛ་ཀ་ཐཱ།	7301 དྷམྨ་སངྒ་ཎཱི་མཱུ་ལ་ཊཱི་ཀཱ། 7302 ཝི་བྷངྒ་མཱུ་ལ་ཊཱི་ཀཱ། 7303 པཉྩ་པ་ཀ་ར་ཎ་མཱུ་ལ་ཊཱི་ཀཱ། 7304 དྷམྨ་སངྒ་ཎཱི་ཨ་ནུ་ཊཱི་ཀཱ། 7305 པཉྩ་པ་ཀ་ར་ཎ་ཨ་ནུ་ཊཱི་ཀཱ། 7306 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་རོ་ནཱ་མ་རཱུ་པ་པ་རི་ཙྪེ་དོ། 7307 ཨ་བྷི་དྷམྨཏྠ་སངྒ་ཧོ། 7308 ཨ་བྷི་དྷམྨཱ་ཝ་ཏཱ་ར་པུ་རཱ་ཎ་ཊཱི་ཀཱ། 7309 ཨ་བྷི་དྷམྨ་མཱ་ཏི་ཀཱ་པཱ་ལི།

Tiếng Việt
Kinh điển Pali	Chú giải	Phụ chú giải	Khác
1101 Pārājika Pāḷi 1102 Pācittiya Pāḷi 1103 Mahāvagga Pāḷi (Tạng Luật) 1104 Cūḷavagga Pāḷi 1105 Parivāra Pāḷi	1201 Chú Giải Pārājikakaṇḍa - 1 1202 Chú Giải Pārājikakaṇḍa - 2 1203 Chú Giải Pācittiya 1204 Chú Giải Mahāvagga (Tạng Luật) 1205 Chú Giải Cūḷavagga 1206 Chú Giải Parivāra	1301 Phụ Chú Giải Sāratthadīpanī - 1 1302 Phụ Chú Giải Sāratthadīpanī - 2 1303 Phụ Chú Giải Sāratthadīpanī - 3	1401 Dvemātikāpāḷi 1402 Chú Giải Vinayasaṅgaha 1403 Phụ Chú Giải Vajirabuddhi 1404 Phụ Chú Giải Vimativinodanī - 1 1405 Phụ Chú Giải Vimativinodanī - 2 1406 Phụ Chú Giải Vinayālaṅkāra - 1 1407 Phụ Chú Giải Vinayālaṅkāra - 2 1408 Phụ Chú Giải Kaṅkhāvitaraṇīpurāṇa 1409 Vinayavinicchaya-uttaravinicchaya 1410 Phụ Chú Giải Vinayavinicchaya - 1 1411 Phụ Chú Giải Vinayavinicchaya - 2 1412 Pācityādiyojanāpāḷi 1413 Khuddasikkhā-mūlasikkhā 8401 Thanh Tịnh Đạo - 1 8402 Thanh Tịnh Đạo - 2 8403 Đại Phụ Chú Giải Thanh Tịnh Đạo - 1 8404 Đại Phụ Chú Giải Thanh Tịnh Đạo - 2 8405 Lời Tựa Thanh Tịnh Đạo 8406 Trường Bộ Kinh (Vấn Đáp) 8407 Trung Bộ Kinh (Vấn Đáp) 8408 Tương Ưng Bộ Kinh (Vấn Đáp) 8409 Tăng Chi Bộ Kinh (Vấn Đáp) 8410 Tạng Luật (Vấn Đáp) 8411 Tạng Vi Diệu Pháp (Vấn Đáp) 8412 Chú Giải (Vấn Đáp) 8413 Niruttidīpanī 8414 Paramatthadīpanī Saṅgahamahāṭīkāpāṭha 8415 Anudīpanīpāṭha 8416 Paṭṭhānuddesa dīpanīpāṭha 8417 Phụ Chú Giải Namakkāra 8418 Mahāpaṇāmapāṭha 8419 Lakkhaṇāto buddhathomanāgāthā 8420 Sutavandanā 8421 Kamalāñjali 8422 Jinālaṅkāra 8423 Pajjamadhu 8424 Buddhaguṇagāthāvalī 8425 Cūḷaganthavaṃsa 8426 Mahāvaṃsa 8427 Sāsanavaṃsa 8428 Kaccāyanabyākaraṇaṃ 8429 Moggallānabyākaraṇaṃ 8430 Saddanītippakaraṇaṃ (padamālā) 8431 Saddanītippakaraṇaṃ (dhātumālā) 8432 Padarūpasiddhi 8433 Mogallānapañcikā 8434 Payogasiddhipāṭha 8435 Vuttodayapāṭha 8436 Abhidhānappadīpikāpāṭha 8437 Phụ Chú Giải Abhidhānappadīpikā 8438 Subodhālaṅkārapāṭha 8439 Phụ Chú Giải Subodhālaṅkāra 8440 Bālāvatāra gaṇṭhipadatthavinicchayasāra 8441 Lokanīti 8442 Suttantanīti 8443 Sūrassatinīti 8444 Mahārahanīti 8445 Dhammanīti 8446 Kavidappaṇanīti 8447 Nītimañjarī 8448 Naradakkhadīpanī 8449 Caturārakkhadīpanī 8450 Cāṇakyanīti 8451 Rasavāhinī 8452 Sīmavisodhanīpāṭha 8453 Vessantaragīti 8454 Moggallāna vuttivivaraṇapañcikā 8455 Thūpavaṃsa 8456 Dāṭhāvaṃsa 8457 Dhātupāṭhavilāsiniyā 8458 Dhātuvaṃsa 8459 Hatthavanagallavihāravaṃsa 8460 Jinacaritaya 8461 Jinavaṃsadīpaṃ 8462 Telakaṭāhagāthā 8463 Phụ Chú Giải Milinda 8464 Padamañjarī 8465 Padasādhanaṃ 8466 Saddabindupakaraṇaṃ 8467 Kaccāyanadhātumañjusā 8468 Sāmantakūṭavaṇṇanā
2101 Sīlakkhandhavagga Pāḷi 2102 Mahāvagga Pāḷi (Trường Bộ) 2103 Pāthikavagga Pāḷi	2201 Chú Giải Sīlakkhandhavagga 2202 Chú Giải Mahāvagga (Trường Bộ) 2203 Chú Giải Pāthikavagga	2301 Phụ Chú Giải Sīlakkhandhavagga 2302 Phụ Chú Giải Mahāvagga (Trường Bộ) 2303 Phụ Chú Giải Pāthikavagga 2304 Phụ Chú Giải Mới Sīlakkhandhavagga - 1 2305 Phụ Chú Giải Mới Sīlakkhandhavagga - 2
3101 Mūlapaṇṇāsa Pāḷi 3102 Majjhimapaṇṇāsa Pāḷi 3103 Uparipaṇṇāsa Pāḷi	3201 Chú Giải Mūlapaṇṇāsa - 1 3202 Chú Giải Mūlapaṇṇāsa - 2 3203 Chú Giải Majjhimapaṇṇāsa 3204 Chú Giải Uparipaṇṇāsa	3301 Phụ Chú Giải Mūlapaṇṇāsa 3302 Phụ Chú Giải Majjhimapaṇṇāsa 3303 Phụ Chú Giải Uparipaṇṇāsa
4101 Sagāthāvagga Pāḷi 4102 Nidānavagga Pāḷi 4103 Khandhavagga Pāḷi 4104 Saḷāyatanavagga Pāḷi 4105 Mahāvagga Pāḷi (Tương Ưng Bộ)	4201 Chú Giải Sagāthāvagga 4202 Chú Giải Nidānavagga 4203 Chú Giải Khandhavagga 4204 Chú Giải Saḷāyatanavagga 4205 Chú Giải Mahāvagga (Tương Ưng Bộ)	4301 Phụ Chú Giải Sagāthāvagga 4302 Phụ Chú Giải Nidānavagga 4303 Phụ Chú Giải Khandhavagga 4304 Phụ Chú Giải Saḷāyatanavagga 4305 Phụ Chú Giải Mahāvagga (Tương Ưng Bộ)
5101 Ekakanipāta Pāḷi 5102 Dukanipāta Pāḷi 5103 Tikanipāta Pāḷi 5104 Catukkanipāta Pāḷi 5105 Pañcakanipāta Pāḷi 5106 Chakkanipāta Pāḷi 5107 Sattakanipāta Pāḷi 5108 Aṭṭhakādinipāta Pāḷi 5109 Navakanipāta Pāḷi 5110 Dasakanipāta Pāḷi 5111 Ekādasakanipāta Pāḷi	5201 Chú Giải Ekakanipāta 5202 Chú Giải Duka-tika-catukkanipāta 5203 Chú Giải Pañcaka-chakka-sattakanipāta 5204 Chú Giải Aṭṭhakādinipāta	5301 Phụ Chú Giải Ekakanipāta 5302 Phụ Chú Giải Duka-tika-catukkanipāta 5303 Phụ Chú Giải Pañcaka-chakka-sattakanipāta 5304 Phụ Chú Giải Aṭṭhakādinipāta
6101 Khuddakapāṭha Pāḷi 6102 Dhammapada Pāḷi 6103 Udāna Pāḷi 6104 Itivuttaka Pāḷi 6105 Suttanipāta Pāḷi 6106 Vimānavatthu Pāḷi 6107 Petavatthu Pāḷi 6108 Theragāthā Pāḷi 6109 Therīgāthā Pāḷi 6110 Apadāna Pāḷi - 1 6111 Apadāna Pāḷi - 2 6112 Buddhavaṃsa Pāḷi 6113 Cariyāpiṭaka Pāḷi 6114 Jātaka Pāḷi - 1 6115 Jātaka Pāḷi - 2 6116 Mahāniddesa Pāḷi 6117 Cūḷaniddesa Pāḷi 6118 Paṭisambhidāmagga Pāḷi 6119 Nettippakaraṇa Pāḷi 6120 Milindapañha Pāḷi 6121 Peṭakopadesa Pāḷi	6201 Chú Giải Khuddakapāṭha 6202 Chú Giải Dhammapada - 1 6203 Chú Giải Dhammapada - 2 6204 Chú Giải Udāna 6205 Chú Giải Itivuttaka 6206 Chú Giải Suttanipāta - 1 6207 Chú Giải Suttanipāta - 2 6208 Chú Giải Vimānavatthu 6209 Chú Giải Petavatthu 6210 Chú Giải Theragāthā - 1 6211 Chú Giải Theragāthā - 2 6212 Chú Giải Therīgāthā 6213 Chú Giải Apadāna - 1 6214 Chú Giải Apadāna - 2 6215 Chú Giải Buddhavaṃsa 6216 Chú Giải Cariyāpiṭaka 6217 Chú Giải Jātaka - 1 6218 Chú Giải Jātaka - 2 6219 Chú Giải Jātaka - 3 6220 Chú Giải Jātaka - 4 6221 Chú Giải Jātaka - 5 6222 Chú Giải Jātaka - 6 6223 Chú Giải Jātaka - 7 6224 Chú Giải Mahāniddesa 6225 Chú Giải Cūḷaniddesa 6226 Chú Giải Paṭisambhidāmagga - 1 6227 Chú Giải Paṭisambhidāmagga - 2 6228 Chú Giải Nettippakaraṇa	6301 Phụ Chú Giải Nettippakaraṇa 6302 Nettivibhāvinī
7101 Dhammasaṅgaṇī Pāḷi 7102 Vibhaṅga Pāḷi 7103 Dhātukathā Pāḷi 7104 Puggalapaññatti Pāḷi 7105 Kathāvatthu Pāḷi 7106 Yamaka Pāḷi - 1 7107 Yamaka Pāḷi - 2 7108 Yamaka Pāḷi - 3 7109 Paṭṭhāna Pāḷi - 1 7110 Paṭṭhāna Pāḷi - 2 7111 Paṭṭhāna Pāḷi - 3 7112 Paṭṭhāna Pāḷi - 4 7113 Paṭṭhāna Pāḷi - 5	7201 Chú Giải Dhammasaṅgaṇi 7202 Chú Giải Sammohavinodanī 7203 Chú Giải Pañcapakaraṇa	7301 Phụ Chú Giải Gốc Dhammasaṅgaṇī 7302 Phụ Chú Giải Gốc Vibhaṅga 7303 Phụ Chú Giải Gốc Pañcapakaraṇa 7304 Phụ Chú Giải Tiếp Theo Dhammasaṅgaṇī 7305 Phụ Chú Giải Tiếp Theo Pañcapakaraṇa 7306 Abhidhammāvatāro-nāmarūpaparicchedo 7307 Abhidhammatthasaṅgaho 7308 Phụ Chú Giải Cổ Điển Abhidhammāvatāra 7309 Abhidhammamātikāpāḷi